We are commanded to persevere in the duty.And he spake a parable to this end that men ought always to pray and not to faint.Men are never to relinquish the practice of devotional duties, under any temptation or pretext. They are to be continued as long as life continues. While life and breath last, our prayers or devotional exercises are to be attended upon, at the stated seasons. The Apostle speaks of rejoicing in hope, being patient in tribulation,continuing instant in prayer. To be instant in prayeris to attend upon it, in all proper ways, and upon all fit occasions, and also to be fervent in it. And tocontinue instant in itis to persevere in the practice of devotional duties as long as it shall please God to prolong our probationary existence. He who relinquishes or infrequently attends upon prayer is either in a delusion, or in an unconverted state, whatever may be his pretext. A really good man who has experienced a work of renewing grace on his heart, cannot long deny or omitstateddevotional exercises. For prayer is the very breath of the new Creature. It is recorded of St. Paul as soon as he was converted,Behold he prayeth.This is equally true of all regenerated persons. They will be punctual and constant in their addresses to heaven, at thestatedseasons. You cannot keep them from the throne of grace. They would not be hired to keep from it, for immensetreasures, or even worlds. The holy heart will no more drop the duty of calling upon the name of the Lordstatedlythan it will cease breathing. It is a delusion to relinquish so important a duty asstatedprayer, in its various forms, because we may have heretofore been insincere or indevout, careless or formal in it. That spirit, which leads any to undervalue or to neglect prayer—to deny or turn away from the due seasons or methods of it, is not from heaven, but is the spirit of error and impiety. Only hear how plain the scripture is on this point.Pray,says the Apostle to the Christians at Thessalonica,without ceasing: that is, continue and persevere to the end of life, in calling upon the name of the Lord: ever maintain a devotional frame of mind: pray on all proper occasions and fit andstatedseasons. Again—says he,pray with all manner of prayer.This, in all reason, must include every kind of prayer, public, social and secret. What, can we comply with this express command, and yet neglect family-worship in our houses—or publicstatedworship on the Lord’s day—or religious retirement? No words can enjoinstatedfamily worship, if these do not. He who can deny family religion or prayer, in the face of this passage of inspired truth, must have a wonderful talent at perverting scripture, and wilfully close his eyes upon a light, which nothing, but high criminal prejudice, can prevent our discerning.—The happy influence of calling upon the name of the Lord,statedly,morning and evening, in our dwellings is indeed very great. “While a desire of imitation is confessedly a strong principle of action, one bright domestic pattern, in a person of superior character and authority, in callinghis family to devotion, every morning and evening, will have more effect upon all beneath and about him, than a thousand dry instructions.”—I shall here take leave to repeat some weighty and judicious sentences from an excellent and pious Author. “If,” says he, “you neglect the duty of family prayer it will encourage and authorize their neglect. They may omit it in their families; and their Children’s, Children may omit it; so that perhaps before the end of the world, there may be hundreds, and even thousands, descended from you, who have in effect learnt irreligion and impiety in your houses, and from your example; or at least have never learnt religion there. Yea, perhaps, Christ when he cometh to judgment, may find some of your descendants among the wicked, who shall beburnt up as stubble; and their wickedness and misery may be traced up as high as your neglect of family worship, and be in some degree, charged to your account. Now, can you say this is not probable? And if it be probable, is it not very shocking? You had a thousand times better have your families beggars, than leave them enemies to God and strangers to prayer. Whereas by a faithful care in this duty, you may leave a sweet savour behind you; apraying seed,that shall be the support of religion in every future age, and your joy and crown of rejoicing at the appearance of Jesus Christ. I firmly believe, there will not be a heavier article in any man’s charge at the great Day, than this, that hecut off the entail of religion in his family; suffered it to die in his hands, after it had been conveyed down to him by his pious ancestors; and left an ungodly Seed to be the reproach of Christianity,and spread impiety and irreligion through all succeeding generations to the end of the world.” But the careless omission, in point of heinous guilt, is not to be compared with the wilful denial of family-worship. What can we think of those, who upon a pretended internal impulse or principle, deny and vilify the duty, and exert all their efforts to induce families to discontinue the practice of it? They are given up to strong delusion to believe a lie. What a bitter enemy to religion is that man who denies it to be duty, and refuses to call uponthe nameof the Lord in his dwelling! Even were the evidence of the duty of family worship, much weaker than it is, we should suppose every good man wouldstatedlyperform it; because such a high privilege, and happiness.—Calling upon the name of the Lord so as to be saved, is doing it perseveringly—in all the ways appointed, in God’s holy word, in public—in the family—and in secret.
It may be, added, with evident propriety, thatcalling upon the name of the Lord so as to be saved,implies doing it, penitently, believingly, and through the mediation and atonement of the son of God. Without true penitence, or godly sorrow, without a Gospel faith—without offering all our desires and requests to heaven in the name of Christ, we cannot be saved. What are the sacrifices of God—such sacrifices as he will be well-pleased with and own! The sacrifices of God are a broken spirit; a broken and contrite heart, he will not despise.—To whom does he look with a propitious smile? To the humble—the penitent—the believing—the poor and contrite in spirit. We are to seek the Lordwhile he may be found—to call on him while he is near. We are to ask in faith. We must go to a prayer-hearing God in a believing manner.—We are to seek the needed blessings, both temporal and spiritual, in the name of Christ.And whatsoever ye do, in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the father by him.All our prayers—petitions for mercy—confessions of sin—and thanksgiving must be in his name, on his account, and through his sacrifice and mediation. Our father who is in heaven, can hear us only through him. The prayers of faith will be heard—and when heard, answered in that time and way, which, upon the whole, shall be best, most for the divine glory and our good. In all our wants and distresses divine favourable interpositions may be hoped for, if sought in faith. Our Lord himself says,Whatsoever ye shall ask in my name believing, ye shall receive—receive in such a manner—and such measures—and at such times, as infinite wisdom sees meet; if not the very identical or individual mercy sought, still what, all things considered, is best. Christ, farther, informs us in regard to the duty of prayer in these most encouraging words,Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the son.—Again,If ye shall ask any thing, in my name, I will do it:that is, all your prayers shall have a gracious audience and acceptance. That shall be done for you, by a wise and merciful God, which shall be most for his glory and your good, though, at present, painful to you, or even ever so contrary to your wishes or hopes.——
To call upon the name of the Lord so as to be saved is then to call on him, in deep repentance—unfeigned Gospel-faith—and through the merits, righteousness, and mediation of his ever-well beloved son.——
Finally,calling upon the name of the Lord so as to be savedis to walk and conduct agreeably to our prayers. He who goes to the throne of grace in a right manner, and so as to be accepted by a gracious and holy God, will live and converse, in a virtuous, prudent, and meek way: that his practice and prayers may not contradict each other. No one can be sincere or in earnest in his devotional exercises, who does not aim to live accordingly. To pray fervently for the pardon of sin, and not to be sorry for our offences is absurd. To implore of God his grace to sanctify us, and not to use all the means of sanctification, is to trifle. To ask for his restraining power to preserve us from vice and temptation, and at the same time, to indulge ourselves in sin, and go in the way of temptations is hypocrisy. To implore the gracious aids of the holy Ghost to purify our souls, to enlighten our understandings—to subdue our stubborn wills—to enable us to cultivate the benevolence, meekness, and humility—the peaceableness, forgiving, condescending temper of Christianity, and not, at the same time, endeavour to act up to those glorious principles, is to show that we are but feigned petitioners for the blessings we devoutly crave. It is essential to all acceptable prayers, that we live according to them. To supplicate the throne of grace to have all sin subdued in us, andnot to take all possible care to avoid all the occasions and ways of sin is but mockery. When we seek to God for his grace and power to convince us—to sanctify us—to reclaim us from our sinful wanderings—to guard us from false principles—to remove prejudice from us—to build us up in holiness and faith unto his heavenly kingdom—to enable us to do all his will, to submit to his government—to comport with his Providential dispensations, we are to improve all our best endeavours to live and act accordingly. Can he be pleased with any prayers, unless the deportment and conduct be answerable, in the supplicants? The prayer of the upright is God’s delight. The sacrifice of the wicked is an abomination to him. If we love vice, and live in the commission of known iniquity, our prayers, however many we make, or however long, or seemingly devout, cannot be pleasing to a holy and sin-hating God. The Psalmist says,If I regard iniquity in my heart, the Lord will not hear me.Such as are impenitent—unbelieving—profane and vicious God will not own and graciously hear, though they offer many and long prayers to him. We must act agreeably to our petitions for mercy, if we would be saved. None can be saved, who will not statedly call upon the name of the Lord, as they are able: and, at the same time, practice according to their prayers. An unholy person cannot be saved while such. A prayerless person cannot be saved as such. To omit stated prayer, in its various forms,allowedly,is to bar against ourselves, the gates of heavenly blessedness. It is to thrust ourselves out of the kingdom of glory. It is to plunge ourselves into misery. That our hearts andpractice must correspond with our prayers, in order to meet with the divine acceptance, or be graciously answered, is plain from the following passages of Scripture.—And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.—If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not: and it shall be given him. But let him ask in faith, nothing wavering: for he that wavereth is like a wave of the Sea, driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord.—Now we know that God heareth not sinners, but if any man be a worshipper of God, and doth his will, him he heareth.—If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.—Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me and find me, when ye shall search for me with all your heart.—The Lord is nigh unto all them that call upon him, to all that call upon him in truth.—Lord thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear.Many more texts, which speak the same language, might easily be collected. But these are deemed amply sufficient to convince every mind which can be convinced at all, that our hearts and lives must correspond with our prayers—must be of the same tenour or the latter will not be heard, or the blessings implored, be granted, or the mercies sought, be imparted.—Thus have I considered the condition of salvation, specified in the text,calling upon the name of the Lord;or that stated prayer is a duty binding on all men.
Calling upon the name of the Lord is the common language of scripture for addresses to the mercy-seat of God by prayer, in all its forms, public, social, or secret. One must be included as well as the other. All must be equally included. For if we may lawfully shut out one, we may the others, with as much propriety. When such general expressions are employed, in the sacred writings, the only just and true way of interpreting them, is to extend them to all the parts or branches of the duty enjoined;—andfarther,none can rationally hope to enjoy the blessings promised, unless they perform, in its true meaning and spirit, the condition upon which the blessings or good promised, are suspended. Thus, if we would be saved, we must call upon the name of the Lord, according to the true meaning, extent, and spirit of this duty. And all that do, shall be saved. There will not be one exception. God’s word of promise is sure; never will fail. If we perform the condition as required, the event—our salvation is as certain, as the word of God can make it.—
It may be subjoined, here, before we close the discourse, that calling upon the name of the Lord, may include a sincere engagement in the whole of Religion—not the duties of piety and devotion only—but of sobriety and righteousness and service of God, in an upright manner, believing his truths—studying his will—obeying his laws, comporting with his Providence—and living as his obedient children.——
As the conclusion of the whole, we cannot but be highly delighted with the easiness of the termsof salvation. They are as easy as they could be consistent with the law, character and attributes of the Supreme Being; as they could be, and be compatible with his holiness and sovereign mercy.—Herein, the wisdom and the goodness of the Maker of all things shine with a conspicuous Lustre. He always acts, indeed, with the highest wisdom, and with perfect benevolence. He requires of us only what is reasonable to be required. And the reasonableness of the Christian system is among the most satisfactory and powerful evidence of its truth and divinity.—It is divine in its nature—pure in its laws—rich in its promises—plain in its duties—pleasing in its hopes—sublime in its prospects—supporting in its consolations—grand in its offers—and in its rewards, glorious beyond all that can be imagined in the perfect state.—We are to call upon the name of the Lord, in a right and pious manner, and be saved.—And to this duty of calling upon the name of the Lord we are bound by the strongest of all ties—by our creation—by our preservation—by our redemption—by all the favours of Providence—by our dependence on God—by his glories—by his goodness—by his omniscience—by his omnipresence—by his faithfulness—by our own interest—by our innumerable wants, for soul and body, for time and Eternity. And may we be saved, if we will do it, in that manner, in which we ought?—Certainly we may. And could we desire mercy upon any lower condition?—If we murmur and complain of this, we discover the basest and vilest temper: and deserve everlasting exclusion from the blissful presence of a holy and gracious God. We must be speechless, if condemnedforever.
The duty of public worship, and its beneficial tendency.
MATTHEWiv. 10.
Then saith Jesus, get thee hence Satan, for it is written Thou shalt worship the Lord thy God, and him only shalt thou serve.
It is becoming fashionable not only to disesteem, but to speak lightly of the worship of the supreme Being, the fountain of all existence and blessedness. It is to be deeply regretted, that, by many his name is profaned, his sabbaths disregarded, his ordinances neglected, and all worship of him habitually omitted. Nay, it is even with one class of people, whose number is not inconsiderable, growing into a maxim, or kind of aphorism, that all Religion consists in doing right between man and man, in promoting the temporal welfare, the order, and best civil good of society. This is openly affirmed by men who pretend to clearness of thought, eminence of abilities, and extensive reading; and echoed by their admirers and imitators. They earnestly contend that Moral Virtue, or doing good to man is the most acceptable offering tothe divine Being, and not only the most acceptable, but the only rational and acceptable worship, which can be performed by us to our Maker, Preserver and Benefactor. Having gone this length, they are compelled to take one step more, and to assert that all other Worship, or what have usually been called exercises and acts of Piety, are of no worth, are mere superstition and folly, fit only for the vulgar, or to amuse the uninformed and unenlightened. They forget not, at the same time, to remind us, that this superstition, as they term it, is nursed by an interested and mercenary Priesthood. But the fact is, that a system of Religion, which leaves out the duties we owe to God, is an essentially defective system: and no man of reflection and discernment, who is not a disbeliever in the divine Excellence and revealed religion, can adopt it. For men of thought and good capacities to deny or object against the duties, due from us to thefirst cause of all things,is quite unaccountable, provided they, at the same time, pretend to give credit to any religion at all. But what is still more strange is, that any who pretend to love and fear God, should yet deny all stated worship of him, whether public, social or secret, and refuse to engage in any duties of devotion, until moved or impelled thereto by some supposed inward impression. This, all must see who exercise their reason, is in effect to deny, and virtually to renounce all divine worship.—And whatever such may profess or declare, so it is, has been, and always will be judged, by all rational men.
A greater service, therefore, cannot be done to the true and spiritual Religion of Jesus Christ,to morality, to order, to virtue, and the happiness of the Community, than to explain and urge the obligations, advantages, and importance of stated public worship. This is now proposed. The low condition of Religion and the existing circumstances of our Land, have induced me to enter, at this time, on this great, useful, and essential subject. It is a subject often indeed discussed. Many excellent discourses and treatises have been written upon it. It is acause,which hath been pleaded by learned and eloquent advocates, and of such merit in itself, as to deserve all the defence, which can be given to it, by its ablest friends. I would contribute mymiteto place it in an advantageous and inviting light, hoping my exertions may not be altogether unavailing. May that gracious and merciful God, whose we are, and whom we ought to serve, smile on this attempt to recommend to all,stated public worship,the honours of his name!
In the progress of these discourses, what is intended is to evince the duty. And then illustrate the beneficial tendency of public worship.
The first thing proposed is to evince the duty of public worship. What is now before us it to prove, by plain arguments from reason and scripture, that all people are under obligations to worship, in a stated public manner, the Deity, such obligations as cannot be violated without the highest criminality.Thou shalt worship the Lord thy God and him only shalt thou serve.
The occasion of our Saviour’s mentioning this great original law of worship, which is binding on all intelligent Creatures in all worlds, on oneas much as another, was the attempt of satan to persuade him to pay divine worship to himself. For the trial of our Lord’s Virtue, this enemy of God and man was permitted to tempt him, during forty days of miraculous fasting, in the wilderness of Judea. The temptation was conducted with wonderful art and address. The ability and experience of the tempter were called forth. In the progress of his assault, and as his last effort, he endeavors to excite within the innocent bosom of the Son of God, the sinful emotions of ambition and pride. For this purpose, he makes the greatest and most splendid offers of temporal honor and grandeur, shewed him while on the pinnacle of the temple, all the kingdoms of the earth and their glory, (pourtrayed, no doubt, on his imagination,) and promised them all to him, provided our Lord would fall down and worship him, or pay him that service and those acknowledgments which were due to the one, only, living, and true God; and which could not be paid to any mere Creature, however exalted, without being guilty of gross Idolatry. But the snare, though most artfully laid, and managed with dextrous skill, was in vain. The temptation did not succeed. Our Lord was invulnerable. Though there was no sin in him for the temptation to work upon, yet the more holy and pure his nature, the more afflicting and disgustful must the temptation have been. He replies, as in the text, with pious indignation.Then saith Jesus, get thee hence Satan, for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve.He most pertinently and beautifully appealed to, and cited scripture, asoursupreme guide, orprimary ruleby which to regulate all our conduct, to repel the solicitations of the subtle tempter. Hereby he put an honor on the written word of God. And he has left us an example, whenever we are harassed with temptations, to go and do likewise. Perfect as he was, in moral goodness or innocence, he repaired not to any internal directory, as the primary guide, but to the written word of God, as the alone and supreme directory. And here, in the text, he lays down thegreat moral lawrelating to our duty to our Maker. And what he delivers is as plain and peremptory a commandment as any that can be delivered.Thou shalt worship the Lord thy God, and him only shalt thou serve.We may offer religious homage and praise to no other. If we do, we are Idolaters. We must worship and serve the one true God. He does not wait to know whether his rational creatures be willing to worship him, or whether they fancy that they have aninward prompterto tell them when to worship, or how to worship him. He does not allow them to postpone his worship, till they think the spirit moves them to attend upon it. Because they may be awfully deluded here. For it is impossible for man, utterly impossible, to know whether he be not mistaken about the movings of the sprit, at the moment. We have a sure rule. The commandment is as express and peremptory, as words can make it.Thou shalt worship the Lord thy God, and him only shalt thou serve.The great sovereign of the Universe, the Almighty maker of heaven and earth issues out his Mandate. It is absolute and unconditional. It is suspended on no condition whatever.It is not,thou shalt worshipthe Lord thy God, provided you be willing, provided you feel disposed, provided you think it best, provided you fancy the spirit moves you to it. Such provisos would nullify and vacate the Commandment altogether. Are we thus at liberty to render the laws of God null and void, or of no effect? Woe unto that man, or body of men, who undertake thus to modify and tamper with the law of God, under any pretext whatever. It is at our peril to disobey, or put off, or omit to comply, with this great moral law of heaven. If we pretend to any superior rule, we presume to legislate for ourselves, and are wise above what is written. Man’s inventions are not to be put in the place of, or to supersede the express command of God, relating to his worship.
But how far doth this great moral law of worship extend? How much doth it include? All who have common sense cannot but know that the right way of interpreting an absolute and unconditional law is to apply it to all that, to which it is, or can be applicable. According to this rule of interpreting, the law now under consideration reaches to all men, of all ages and nations. It binds all rational creatures, in the whole universe of the almighty, angel and men, one as much as, and as fully as another, without one exception or limitation. Wherever any rational creature or moral agent can be found, in heaven, on earth, or in any part of universal nature, there this law extends, and binds him eternally and unchangeably.
Further, it is obvious to remark, that this law embraces all the ways, times and seasons ofworship. It is impossible but that it should comprehend them all, one as much, and as fully as another, according to the nature and circumstances of the case. We are bound forever, eternally, and unalterably to worship God, in all the ways of which we are capable, and at all fit times and proper seasons, in a public, in a social, and in a private manner. For you will be pleased to observe, that this law of worship comprehends one duty of it, as much as another. It comprises indeed all the branches of it equally. It bids us worship and serve the Lord our God, in all his public Assemblies,—in our houses—in our closets—on all other fit and proper occasions or stated seasons, constantly, perseveringly, while life and breath and being last. For if we say it doth not bind us to pay devotion and adoration, gratitude and religious praise statedly in our Families, we may, with equal justice, say it doth not bind us to offer homage to God in religious retirement, in our closets. We may, also, say it includes not stated public worship. And then we may proceed one step further, and say it binds us to no worship at all. To say it only binds us to worship God, the author of every mercywhenandhowwe may fancy the spirit moves or impels us, we say as much as that we will beour own judges,whether we will ever offerone prayerto the fountain of life and glory, the king, immortal, and invisible, or not: that is, we arrogantly assume the power to legislate for the Deity—to alter—repeal—and modify his law of worship as we please—or as our own fickle and perverse imagination suggesteth. This in effect is to ascend the Throne, to take the work of legislation out of God’s hands into our own.—Whatdaring impiety and presumption!—What ignorance and wickedness are in the heart of man!
With evident propriety might we attempt to establish from the text the duty of the stated worship of the supreme Being, in all its forms; but in the subsequent reasonings, our attention will be principally confined to stated public worship to be constantly attended upon, on all God’s holy sabbaths. The arguments however to evince this to be an indispensable duty, when we are able to attend upon it, at least many of them, will apply with equal force to prove the duty of social and secret worship; that is, we are indispensably obliged, to worship God, statedly, in our families, and in our closets, as well as, in hissanctuary.
1. The very reason and nature of things may convince us that God is to be publicly worshipped by his reasonable Creatures. Public worship comprehends, in general, solemn prayer, religious praise, and pious instructions. An essential part of public worship is stated and solemn prayer, preferring unitedly petitions for both temporal and spiritual blessings to the Throne of grace, devoutly imploring the free and full remission of sin, and gratefully recognizing the receipt of past mercies. Where there is no prayer offered to him, who, in gracious condescension, hath stiled himself the hearer of prayer, there is consequently no worship. Now had we no knowledge of Revelation, or suppose there never was any, we contend, that the light of reason would be sufficient to convince us that the public worship of the Deity is an indespensable duty. That homage from us is due to the one SupremeBeing seems to be a very obvious dictate of reason. For if he exist at all, and be necessarily what he is, from Eternity to Eternity, his existence ought to be noticed by us, in a becoming manner, not only meditated upon, but reverentially regarded—regarded with adoration and praise. He is in himself infinitely glorious and transcendently excellent, and of course, must be worthy of all love, esteem, and obedience. Rational creatures, are bound, by the intelligent nature with which they are endowed, to pay the Author of their existence, all the homage of which they are capable, and all those acknowledgements of gratitude, praise, and affection for which they were formed. That they are made capable of knowing, loving, fearing, and serving God cannot be disputed; and never was disputed. If capable of worshipping the Father of our spirits and former of our bodies, they are bound to do it. The very relation we stand in to him, obliges us to honour and serve him. In the very nature and necessity of the case, certain relations subsist between the Creator and Creature. It is impossible that these should be dissolved. They will necessarily continue, in full force, as long as the created nature continues. Whatever changes it may undergo, there can be no dissolution of these relations. They cannot but remain to all eternity, if the created rational nature be to continue forever. And that it will, is highly probable from reason, and the instructions, which can be collected from the best and wisest researches of philosophy, and is fully revealed in the Gospel, in which life and immortality are brought to light. As long, then, as the rational Creature exists, solong the relation he stands in to God, as his Creator, lawgiver, sovereign, preserver—beneficent parent, governor, and judge, will continue. So long, consequently, the obligation to pay all possible adoration and praise, fear and reverence, gratitude and love to him, will continue. We cannot get clear of this obligation. Our crimes or follies, however great cannot annul it. We may as well think to change heaven and earth, as to change this obligation. He that made us and preserves us, certainly hath a right to challenge from us, all the service we can render unto him. For on account of the infinite glories of his nature he must be worthy to receive from us, the affections of our hearts, the praises of our tongues, and services of our lives.
And to render unto him the glory and honour due unto his name, by a religious homage, is as much amoralduty as the offices of justice, mercy, and humanity. The moral Law as much binds us to love and serve God, as to do good to man, to promote his just rights and true happiness. Why are we to do unto others, as we would that they should do unto us, but because the very condition of our nature points it out as proper; reason, common sense, and common interest bind us. We participate of one nature, are placed in the same probationary state, and are liable to the same common evils. Man is then related to man. All are brethren. The laws of reason therefore oblige us to do justice to all:—to be compassionate:—to be condescending—to endeavour to advance the good of all, as we have ability and opportunity. Because the divine Being is our Maker and upholder, for the earth is his, and the fulness thereof, the world and they that dwell therein, we are toworship and serve him. The infinite greatness and glorious majesty of God lay us under the most sacred bonds to worship him.For the Lord is a great God, and a great king above all gods. In his hand are the deep places of the earth; the strength of the hills is his also. The Sea is his; and he made it; and his hands formed the dry land. O come let us worship and bow down: let us kneel before the Lord our Maker. For he is our God, and we are the people of his pasture, and the sheep of his hand.Here, in these words of pious David, we are to worship God, because he is God—great and glorious—and because the Maker of the world—and our constant benefactor.
Whether he need our religious services or not—Whether they can benefit him or not—Whether they avail to excite divine commiseration or not—or to change the divine purposes or not—is not the question. He is infinitely exalted, it is conceded, above all blessing and praise, whether of angels or men. His beatitude and glory are incapable of receiving an increase, or sustaining a diminution. His benevolence and clemency are boundless. His omniscience precludes any new information. All our wants and necessities are perfectly before him. The condition of each member of his immense family, in heaven and on earth, is known to him, the blessings which they may need, the dangers which may threaten—the storm which may impend. In regard to the worship of our Father who is in heaven, therefore, the question is, whetherit be proper and fit in itself,—whether reasonable—whether the moral law enjoin it. The good it is designed to accomplish respects the worshipper—not the object worshipped. A very mistaken and absurd idea of prayer have those, who suppose the end of it, is to bring any accession of honor or felicity to God. He needs us not. But we cannot be happy without his favour. His favour is life; and his loving kindness better than life. We want his blessings, and must perish forever if they be withholden. And prayer is a mean appointed by him, to obtain all needed mercies.—It hath, therefore, an important—a glorious end.
Moreover, there is another consideration most interesting. We are social beings. Every thing indicates that we were made for society. We are placed in society. As individuals, or singly, we can worship God. We are, consequently, obliged to do it. Were there but one intelligent Creature, in the whole universe, he would be bound, statedly and constantly, to pay homage divine to his adorable Maker. But as we are connected with our fellow-creatures, whether in smaller or larger circles, there are superadded ties to bind us to offer religious addresses to heaven, at all proper seasons or fit times: for there is a time or season for every purpose and duty.—Again, as formed for and placed in society, we have social wants, and, therefore, should look to the author of all good for a supply of them. We should seek his bounty. We have public mercies conferred upon us. These we are bound, by the very nature of the thing, thankfully to acknowledge. We have sinswhich ought to be jointly confessed, repented of, and pardon solicited, publicly. As a Community or public, common evils are to be deprecated, common favours in Providence owned, and common guilt bewailed. As a people or public we need the smiles and protection of the Almighty. We cannot prosper without them. He orders favourable seasons. He disposes of all public concerns. With him, it is to do as he pleases with us—with ours—with all his people—with all creatures. The very principles of reason, then, teach us jointly to acknowledge our dependence upon him, from whom cometh down every good and perfect gift; who can make us happy—or let us by leaving us to ourselves be miserable. The conclusion is we should engage in his stated public worship and praise. We are capable of doing this. We were made on purpose to shew forth his divine glories and praise. Our tongues, can utter abundantly the memory of his goodness. The faculty of speech, by which we are distinguished from the brutal world, was imparted to us, not to curse and blaspheme, but to praise and adore the glorious donor—not to slander and injure man—but to plead his cause, and the cause of Virtue—to aid man in the road to bliss.
By convening together statedly to worship God, we put a public honor on his name, attributes, providence, and ways. We proclaim to all, that we feel ourselves dependent on him, and subjects of his moral government.—But even beyond this, our being together for public worship quickens and animates each other in things divine and heavenly. It assists and strengthens allthe offices of humanity, increases our sense of moral Virtue—is contributing to the honour of Virtue and the depression of Vice. Nay, the power of sympathy—our wish to stand fair in the estimation of each other—the passion of shame—and sense of decency may all, by our being together statedly, in holy time, for the purposes of religious worship, be brought to contribute their proportion to advance the interests of morality, and human happiness. The benevolent lover of God and order—the well-wisher to man’s best and real good—and the peace and happiness of society will stand in a kind of pleasing transport and rapturous gratitude, at the wisdom and goodness of God in appointing public worship. And he cannot but esteem it not a duty only, but a rich privilege to engage in it, at its stated returns.
As reason, thus, teaches us the duty of worshipping the God, who made us, in all the ways, of which we are capable, public, or private; so, it is, here, not improper to remark, we find that much the greater part of heathen nations, in antient days, atset times—orstated seasons,paid some kind of homage to their Idol-Gods. They had theirstatedsacrifices, oblations, and libations, either annual, or monthly, or weekly. They had their domestic and supreme Divinities, and performed to them not only public, but private, and family devotions. Reason, then, binds all men to pay worship to a superiour power. Revelation points to the right object, and marks out the only true way.
2. God, in his word, most expressly commands us to worship him, and signifies his will,in so plain a manner and so repeatedly, that none can deny the duty, who will be upright in searching his word. We may pretend that we must put off worshipping him, till we reckon we have some internal impression, or impulse, or moving on the soul, or that professedmuteworship is sufficient to answer a clear Conscience, but God will not be mocked by such weak pretences. For such pretences disgrace reason, and insult common sense. They are but sorry pleas to evade a plain command. And he who denies, under any cloak whatever, or endeavors to dissuade from the duty of the stated public worship of the Majesty of heaven and earth, can be accounted nothing less than an enemy to God and man, to the glory of God and Salvation of man.Then said Jesus get thee hence, Satan, for it is written thou shalt worship the Lord thy God, and him only shalt thou serve.The moment Satan artfully attempted to seduce him from the worship of the one true God, and to draw him to Idolatry, he bids him depart. He frowns upon him with indignation.Get thee hence Satan.Here is an example for us. The moment any one denies, or reproaches the worship of the one supreme Being, our fears should be alarmed, our concern should be roused. Omitting or disparaging, by vile sneers, the worship of God is one of the first steps to a denial of all religion, and to a profligate and immoral life. For a writer of note, and not of the Priesthood, asserts, “that there can be no morality without Religion.”
According to the text, we are to worship God, because he is God: and we are to serve him alone, because there can be but one God—onetrue God. For all Idols, are a vanity and a lie. And not to worship him, statedly, is to neglect him, to forget him, to forsake him, to be hostile to religion. He has always had a church and people in the world who have faithfully served him. He reared the frame of nature, as a kind of spacious and august Temple, and placed man at first in it, as a Priest to the mouth of creation to offer prayers and praises continually before him. All inanimate things, as it were, silently worship him. It is man’s business to render vocal their homage. He is not to be mute, but to speak forth the divine praises. In the earliest times, God had public worship offered to him, Gen. iv. 26.Then began men to call upon the name of the Lord.Then, began they, as soon as their numbers were adequate, to worship God publicly. A day for solemnizing public worship was instituted in Paradise. Gen. ii. 1, 2, 3.Thus the heavens and earth were finished, and all the hosts of them. And on the seventh day God ended his work which he had made: and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it, he had rested from all his work which God had created and made.The appointment of a Sabbath implies the appointment of public worship. A Sabbath, or seventh part of time to be kept holy, necessarily includes the worship of God. For if he were not to bepubliclyhonored and served by his people, in a collective capacity, why need there be aday of restto be weekly celebrated by religious adoration and praise? And that the Sabbath was observed, and public worship performed by the Saints of the old world cannot be doubted by any,who believe that God had a seed to serve him, in that early age of the world. After the flood, we know that men publicly worshipped God. For we read of their erecting altars, in one place and another, where they removed or resided, and offered sacrifices and praises. Noah, who lived several hundred years before the deluge, and was the father of the new world, was a Preacher of righteousness. But the office of a Preacher cannot be executed without hearers. People must have assembled therefore at stated seasons, to hear him, and to join in worshipping God with him.
When the moral law was given, God commands all to worship and serve him. The moral law was given to Israel as a people, and they were absolutely ordered to worship and serve, as a people, the true God, in distinction from all Idols. The first commandment points out the object of all religious prayer and praises.Thou shalt have no other God before me.They were to forsake all Idols. They were to own, acknowledge, and serve the God of heaven and earth. They were publicly, or as a people, to own, cleave unto, and worship him.—The second Commandment forbids all image-worship—all corruptions and mixtures of human invention in the worship of God.Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them. For I the Lord thy God am a jealous God.The reason which God gives, for prohibiting all Idol orimage worship is his being jealous for his own honour. He will not give his glory to another, or have any competitor in worship. To worship Idols is directly to forsake and disown him.The third commandmentprohibits all profaning the name of God, or his word, or works, or attributes, or any thing whereby he makes himself known.The fourth specifiesthe proportion of time, the stated season, and appoints the sabbath—or rather renews the appointment of it, for the original appointment was, at the close of Creation, when the six days of labour were ended. All these four commandments relate to the right worship and service of God—the true God; and are honoured with the name of theFirst tableof the law. The moral law begins with our duty to God. It is altogether fit and reasonable that it should begin with our duty tohim,who is the sum of all being and blessedness. Divine revelation puts every duty in its proper place. It does not let a less important one occupy the place of a more important one. Our first duty—is with him who is thefirstof all beings, and infinitely the most glorious.—Can any deny that the worship of God is a moral duty, when so much of the moral law is taken up in commanding it, and regulating it?Then one of them which was a lawyer, asked him a question, tempting him and saying, Master which is the great commandment of the law: Jesus said unto him, thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment.Our Lord thought that the first duty of man was to love and serve God.—And that person must have a very perverted mindwho can suppose, that the neglector of divine worship can be said, with any propriety, to love God.
Again, The tabernacle was erected for the public worship of God. It was fashioned by divine order. The very form of it was given to Moses in the mount. Speaking of the various articles used in that wonderful structure, the command to Moses, is,And look that thou make them after their pattern, which was showed thee in the mount.The Tabernacle was the appointed place of public worship for the people of Israel, or God’s visible professing people, in their travels through the wilderness. It continued to be theplaceof public worship for the nation, till thetemple,one of the wonders of the world, was built by Solomon. Here God recorded his name. Here the people were commanded to come. The symbols of his divine presence were in this place.And the Lord went before them by day in a pillar of cloud to lead them the way; and by night in a pillar of fire, to give them light: to go by day and night. He took not away the pillar of the cloud by day, nor the pillar of fire by night from before the people.The glory of the God of Israel filled the Tabernacle, was over the mercy-seat. He promised them his blessing in the place of public worship.In all places where I record my name, I will come unto thee, and I will bless thee.After the people had gotten possession of the promised land, the Ark of the covenant was lodged in Shiloh, and there for a long time, the people celebrated divine service. When the temple was finished, Jerusalem was fixed upon asthe permanent seat. Three times a year all the males were to appear before the Lord in Zion. After the captivity in Babylon the privileges of thesanctuarywere again restored. A second temple was built by Zerubbabel, and Israel continued to worship, at Jerusalem, until the Messiah came.
On every Sabbath day, the law of Moses was read and explained by the appointed Teachers, and Songs of Zion were sung. When our Saviour was on earth, in Judea, there were Synagogues, at convenient distances, for public worship, and he honored the Sabbath and public worship by his punctual and constant attendance.And Jesus came to Nazareth where he had been brought up; and as his custom was, he went into the Synagogue on the Sabbath day, and stood up for to read.And even unto this day, the Jews continue the same practice of worshipping God publicly on their Sabbath-days. Isaiah prophesying of Gospel times says,It shall come to pass that from one Sabbath to another all flesh shall come to worship before me saith the Lord.—On the first day of the week, when the disciples came together to break bread, St. Paul preached unto them ready to depart on the morrow, and continued his speech until midnight.In places too numerous to be particularly cited, all men are directed to hear the word preached—to attend to it—to obey it. Jesus Christ called and sent his Apostles to proclaim the good news of Salvation. They universally attended the worship of God—prayed—preached—and in religious songs, celebrated the divine praises. And we find it has been the invariable custom of Christians, from the timesof the Apostles, down through all ages, and in all countries to the present day, to convene for public worship, in God’ssanctuariesandhousesof prayer, from week to week, on the Lord’s day. And we are now, this day, in God’s house, for the same purpose. It is more indeed owing to the institution of public worship, than any thing else, that we now enjoy the Christian Religion; that it has not long ago been lost. Upon the whole, by public worship the interest of the Gospel is supported—the communion of saints preserved—and the kingdom of the Redeemer enlarged.——
The duty of public worship, and its beneficial tendency.
MATTHEWiv. 10.
Then saith Jesus, get thee hence Satan, for it is written Thou shalt worship the Lord thy God, and him only shalt thou serve.
As the stated public worship of the supreme being is the great support of Virtue and Religion in the world, and the means of strengthening and increasing them in particular souls, my design was, with the divine assistance, to give you, in as short a compass as may be, a general view of the subject, an account of what the scripture says and requires, concerning our obligation constantly to attend upon it, on the Lord’s day, unless real necessity may be pleaded; or such an excuse may be offered as will justify us, at the bar of Conscience, and at the bar of the final Judge.
What was proposed in discoursing upon the words of the text was—to prove the duty of public worship.——
And then to illustrate the beneficial tendency of it.
In the preceding discourse, we entered upon the proof that it is an indispensable duty statedly to worship God with our fellow-men. This we attempted by two arguments,first,from the principles of reason—andsecondly,from the many plain and clear intimations of the word of God.—We pass, thirdly, to observe that, had not God intended that his people should statedly honour his name by public worship, he would never have instituted the Christian Ministry. That he has appointed such an order of men, is as plainly revealed as any truth or doctrine can be revealed. He calls and qualifies them for the important work. He commissions them. The qualifications for the ministerial work and duty are frequently and largely described. The particular manner, in which they are to be separated to the work, or invested with the office of the evangelical Ministry, is marked out. None who seriously believe in the divine authority of the scriptures, can either deny or dispute the institution of the sacred order, or appointment of stated Pastors to be continued, in the Churches, till the second coming of our Lord Jesus Christ. Most full and express to this purpose are the following passages.And he gave some Apostles: and some prophets: and some evangelists: and some Pastors and teachers; for the perfecting of the saints, for the work of the Ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.—Go ye, teach all nations baptizing them, and teaching them to observe all things whatsoever I have commanded you—and Lo! I am withyou always: even unto the end of the world.—Again;go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized, shall be saved, but he that believeth not, shall be damned.The Apostle Paul seems to make a constant attendance on the preached word a necessary mean of the conviction and conversion of sinners.Whosoever,says he,shall call upon the name of the Lord shall be saved. How then,adds he,shall they call upon him of whom they have not heard?orhear without a preacher?And so he concludes,faith comes by hearing, and hearing by the word of Godpreached.
Priests and prophets were appointed to minister in holy things in the Jewish Church. The Jews were bound in duty to attend upon their ministrations. Atemplewas built, by divine order; public prayers were to be offered in it; Sacrifices were to be attended; and other religious ceremonies to be performed. But how absurd was all this: if the people were not to resort to this Temple, to unite in these prayers, and to engage in the other religious offerings? Was it not expressly commanded that thelawshould be read on the Sabbath day? But to what end could this be, if the people were not to hear it? Did not God, in an extraordinary manner, by his spirit, raise up a succession of prophets in the Jewish Church, and send them forth with his messages to the people to warn, reprove, and instruct them? Is not the necessary consequence that the people were to convene to hear their warnings, or the word of the Lord? In the gospel-dispensation, God has appointed ordinances of worship. His ministering servants are to preachhis word faithfully—to take heed to their doctrine—to deliver sound doctrine: they are to teach all nations. But how can they discharge their duty, if people be not obliged constantly to attend to their teachings?
4. The obligation statedly to worship God in public may be argued from the frequent injunctions, in the Gospel, tohearthe word dispensed. The parable of theSower,with our Lord’s own exposition of it, were there no other scripture-argument, would be sufficient to satisfy every reasonable mind that an order of men are appointed to preach the Gospel, and that the people are indispensably obliged to assemble themselves together to hear the word preached, and to join in all the acts of public worship. Thesoweris the appointed and duly authorized Preacher. The seed sowed is the doctrines or truths of the Gospel. The different soils represent the various sorts of hearers. Those who wisely and duly improve the precious advantages of a preached Gospel, are those who receive the seed into good and honest hearts. Our Lord reminds all, of the duty and importance of rightly hearing the word of the Kingdom,Who,says he,hath ears to hear let him hear.He tells all people to take heed how theyhear.Take heed therefore how ye hear.But in order to hear, they must be where the word is to be dispensed. How much he prized the duty of a constant and faithful attendance upon a preached Gospel, we learn from his own mouth.And he answered and said my Mother and my brethren are these whichhearthe word of God and do it.A beatitude is pronounced upon such ashearand keep the wordof God.But he said, yea rather blessed are they thathearthe word of God and keep it.If they hear it, they must be where it is appointed to be dispensed. St. James directs us to be swift to hear, which must imply that we be solicitous and careful to be in the place, where the word is to be preached.Wherefore,continues he,lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word which is able to save your souls. But be ye doers of the word, and nothearersonly, deceiving your own selves. For if any be ahearerof the word, and not a doer, he is like unto a man beholding his natural face in a glass.The duty of hearing the word of God dispensed in his sanctuary, is often enjoined in scripture upon all people, whether old or young, high or low, rich or poor. And this duty involves in it, or necessarily presupposes the whole of public worship. Such persons as think themselves too knowing, or too exalted, or too important, or such as through prejudice, or indolence or disregard of all Religion refuse, to appear before God in his house on the Sabbath to hear the word, and join in other Lord’s-day solemnities, do what in them lies to discredit the public exercises of Religion, and are responsible to him, who will be their final Judge. The sin of neglecting public worship—of profaning the Sabbath—or forsaking divine ordinances is seldom viewed, as it ought to be, as heinous in its nature, and pernicious in its tendency.
5thly. The duty of public worship may be argued from the institution of a Gospel-Church and the holy sacraments, baptism and the Lord’ssupper. The very nature of a Gospel-Church, implies the obligation of the stated worship of God in public. The Christian ordinances of baptism and the Eucharist necessarily include public worship. If divine ordinances are to be dispensed—if the friends of religion are to bind themselves to serve, love, and fear God, by covenant vows and a profession of religion, they must meet together for this purpose. How could the ordinances of God be administered, if his people were not to assemble themselves together to enjoy them? The institution of the Christian Sabbath is also a clear proof of the obligation of stated public worship. If God have ordained one day in seven, to be employed in religious duties, his people are to sanctify it, or use it for the ends, for which it was appointed. They are to convene together to pray unto him, to praise his name, to celebrate his ordinances, and to attend to his word. All these institutions, therefore, are connected. If one be denied, the others cannot be retained. They must all stand or fall together. If we give up one, we must, to be consistent, give up all.
Having now, at some length, proved the duty of stated public worship, we shall, as proposed, endeavour to illustrate its importance, in the Christian system, and its beneficial tendency.
In order to see, in a clear and forcible manner, the great importance and beneficial tendency of public worship, we will consider the purposes, for which it was instituted by a wise and gracious God. These are three: Man’s present and temporal happiness: his spiritual and eternal happiness; and the divine glory.
1st. In the institution of public worship, a wise and merciful God, had in view man’s present and temporal happiness. This is a very important end, but is the least so of the three now to be illustrated. Could mankind be convinced of this, and really feel it in a proper manner, we should see a reformation in their conduct—our congregations would be full—our Churches crowded—and the holy Sabbath better observed. The ardent wish is to be happy. The general enquiry is who will show us any good? How may our interest be secured and advanced? While I am therefore pleading for the honours of God’s holy name and worship, in the Sanctuary; I consider myself, and hope to be able to make it appear so, as pleading human happiness. All must, then, attend carefully to what promises to be for the benefit of all. Though few truths be more certain, than that public worship is designed and calculated to promote the real welfare of civil society, or present temporal happiness of man, yet very sanguine hopes of making a deep impression of this most pleasing doctrine upon the mind cannot be entertained. It is extremely difficult to induce people to believe that any part or duty of Religion will yield them a present profit, or be most for their present interest. But our present as well as future good is aimed at undoubtedly by public worship. An unnecessary restraint or burden was never imposed on man by his munificent Creator. God consults our happiness in his Providence and word, and in the whole frame of Christianity.Those that honor me,says he,I will honor,butthey that despise me, shall be lightly esteemed.If we honor him with our substance, he will notforget to bless us.Honor the Lord with thy substance, and with the first fruits of thine increase, so shall thy barns be filled with plenty, and thy presses shall burst out with new wine.
The peace, the order, and the well-being of society are intended in the Gospel.—The Religion which it exhibits, is profitable unto all things, having the promise of the life that now is, as well as that which is to come. It is calculated, in its whole frame, its duties, doctrines, and ordinances, to secure the rights of man—to promote freedom, to make mankind happy on earth, as well as blessed in heaven. Its tendency to promote our present good deserves to be numbered among its excellencies and the evidences of its divinity. Indeed, rightly understood, there is no part of it, nor any of its duties, but tend to advance our well-being in this world.—If, in other Countries where it is known, it have, in any measure or degree, injured society, the evil is to be imputed not to its nature or original design, but to superstition, or to the corruptions of it. For in many countries where it is known, it has lost its native simplicity and proper glory. It is so disfigured and distorted that, if the first heralds of it, were now to revisit the earth, they would not even know, that what is called the Christian Religion, in some countries, and among some sects, was pretended to be the religion which they preached, and the truth of which, they sealed with their own blood.
If, in other Lands, ecclesiastical tyranny and persecution have reigned, and the rights of conscience have been invaded and trampled upon, still in our country, there is not a single vestigeof this. All enjoy universal toleration. Civil government is not incorporated with the Church. In America there is nothing of the nature of a Hierarchy. The religion of Jesus Christ stands upon its own basis. Happy Land! It is our favoured lot, my fellow Christians, to live in a country which has the honor of exhibiting the first instance the world ever saw, of a civil Government established upon the broad basis of equal and universal liberty. Religion sheds indeed a most benign influence on society. Civil government and true liberty receive support and authority from it. It enforces all good laws by the powerful ties of conscience. It breaths forth ardent prayers to almighty God for the tranquillity of the public—for the divine smiles to rest on rulers and ruled—and on all the various orders of the community—that vice and all land-defiling sins may be suppressed—and that the righteousness which exalteth a nation may flourish. Besides one essential part of Religion is morality. There can be no true Religion without morality. And the more morality is taught, recommended and practiced, the more prosperous will be civil society—the more strengthened in its kind purposes will be civil government—the more respected will be the laws against vice and injustice—the more esteemed will be civil rulers—the more sober, regular, and industrious will be the whole mass of the citizens. Public worship may fitly be termed the school of morality.—The weekly instructions, delivered to attentive audiences, on the Lord’s day, on the duties of morality, have an unknown effect, an insensible influence upon the general morals of the people. As a people we do not realize the singular temporal blessings derivedfrom public worship. The instructions of God’s house tend to enlarge the mind—to promote charity, peace and benevolence, and of course our best temporal interest. They are adapted to soften the heart and liberalize the soul. They adorn the social life; they are well calculated to render man benefit—friendly, and compassionate—diligent in his calling—faithful to his word—punctual in his dealings—sensible to the misfortunes of others—a good Christian—and from a good Christian to a good member of civil society the transition is easy. Were there, as the Atheist pretends to believe, no other world besides this or were death to be the final extinction of the living principle, it would be wise in a people statedly to attend public worship, as an excellent expedient to advance the dearest interests of society.—I have enlarged a little upon this idea, that public worship is designed to promote man’s present temporal happiness; because I deem it an important one, and because it is seldom enlarged upon.
2dly. Another and the great end of public worship is man’s spiritual future and eternal happiness. Between his temporal and spiritual happiness there is no room for comparison. As much above the former is the latter as heaven is above the earth. Our spiritual happiness claims from us our first, our greatest, and chief attention. It is as much to be preferred to our present interest as the soul is to be preferred to the body. Hence the exhortation,labour not for the meat that perisheth, but for that which endureth to everlasting life.What is it to be happy for a few fleeting days on earth, to being blessed inheaven to all Eternity! Even were we to gain the whole world, and lose the soul, we should be infinite losers. God has instituted public worship on purpose that we might be saved from sin and misery: that we might attend supremely to our highest, our spiritual well-being:—that we might know the truth:—that we might be blessed while we live:—and blessed when we shall come to die: and reside after death in his kingdom forever. It is the principal mean, appointed by infinite wisdom and goodness, to awaken, to convince, to convert the sinner—to comfort and establish the saint; to instruct—to guide—to save us from error—to animate us in duty. The truths to be dispensed, in the sanctuary, are God’s truths—the word preached is his word—not human opinions or traditions—or dreams of philosophy; the ordinances administered are also his holy ordinances. The divine word is powerful and penetrating. It is purifying and enlivening. It is compared to things most powerful—tofirethat melteth—to ahammerthat breaketh in pieces the flinty rock—to a sharptwo edged sword—toincorruptible seed that livethandabidethforever. The word to be dispensed is morally adapted to accomplish all its own purposes—to impress the conscience, to call up attention—to reprove for sin—to convince—to enlighten—and to console the mind. The grace and spirit of God are, moreover, promised to render it effectual. God will not suffer his own means to fail of success. He will clothe them with an almighty energy. Where he hath recorded his name, there he will meet with and bless his assembled people. Zion of old, we are informed, was the birth-place of saints.Therethey received light and were comforted. This man and that man we are told were born in her. By public worshipthereperformed, souls were quickened—God was honoured—truth was promoted—and grace divine manifested. The great End of public worship is to promote man’s future, spiritual happiness—to bring him to pardon—to sanctify him—and to meeten him for the joys and glories of the heavenly state.—
3dly. God, also, instituted public worship to advance his own glory. This is his highest aim in all things. His ultimate end in Creation, Providence and Redemption. For his sake or to manifest his praise all things are, and were made.Thou hast made all things and for thy pleasure they are, and were made.Of him, as the original cause, through him as the grand Preserver, and to him as the ultimate end are all things: to whom be glory forever. That which is of the greatest worth or importance, no doubt, will by him be first of all regarded, and regarded exactly according to its worth. The divine glory is certainly, in reason’s view, infinitely the most worthy object. And, of course, it is infinitely fit that God should make it his highest aim. It is of more worth than the whole universe. All nature had better go to ruin, than God’s honour be stained. And whathe,who is the wisest of all beings, steadily pursues as his ultimate end, ought to be the highest object with all intelligent Creatures, whether in heaven or on earth. In saving man doth the divine glory shine with an attractive splendor.—When the sinner repents—when he submits to a holy and sovereign God—when he is pardoned—when he is sanctified—whenhe is justified—the divine glory is illustriously displayed. And public worship, in a peculiar manner, honours God. Those who attend upon it testify publicly to the world, their belief in his existence, trust in his mercy, dependence upon his goodness, obedience to his laws, subjection to his authority and acknowledgement of all his glories. When we convene in the Courts of the Lord, to pray unto him, and praise his name, we do as much as declare to all, that we are not ashamed to own and serve him as our God and king, and by our example invite others to give him the glory due upon his name. That God considers public worship as honouring him is evident from his terming the habitation of his house,the place where his honour dwells;that is, where he is honoured in a special manner.—Moreover we are told, thathe loveth the gates of Zion more than all the dwellings of Jacob.Praying families he loves; but praying worshipping Assemblies he loves more, because he receives a larger tribute of glory from them.——
To show the greatest importance and beneficial tendency of public worship, some further particulars may be pertinently added. Its happy effects are many and great. Could I describe them, in their beauty and glory, every heart would be warmed, every ear would listen, every tender emotion would be excited.
In general, we may be certain that God would not have ordained public worship, had it not been necessary, useful and wise; had it not been for our good in time, and in Eternity. Neither his wisdom, nor goodness, nor justice, nor mercywould require us to do what would, when done, be of no service or benefit to us in particular, or of any importance to the world at large.—
One happy effectof public worship is to prevent Religion from being lost in the world. If ever mankind be brought to a steady, regular, punctual, and conscientious attendance upon it, they must be convinced of its beneficial tendency both on the mind and the morals. The real friend of the Gospel and its benevolent System of principles and duties wants no aid from superstition, or fanaticism. He wishes the promotion of no Religion, which is not genuine and rational. People are not made better by any superstition, or wild and irrational practices. If public worship be not adapted to benefit society, to secure and advance its best interest, its peace and order; if it be not calculated to make us better men—better citizens—better members of civil society; if it have no natural adaptedness to do us good in every relation in life, in every station—in every condition, it can answer no very valuable purposes, as to this world in respect to civil government or our temporal happiness. People at large will entertain no cordial esteem for its duties, or exert themselves statedly to attend upon it, unless we can offer arguments sufficient to satisfy them of its great advantage. To prove that the supreme Being hath most expressly instituted it, and that he most solemnly requires all, of every rank and station, to a punctual attendance upon it, is not enough. This we can easily do. This often hath been done. But the most material point of all, on this subject, is to convince the mind that it hath a mosthappy beneficial tendency not only to secure our future, but to promote our present felicity. Unless we can lay before people, considerations of sufficient weight, to impress their minds with a deep affecting sense of its great importance and good effects, they will not feel the obligations to attend upon it, in such a manner, as will be influential on their practice. They will treat it as of little consequence in itself, or to the community. They will speak of it in terms either of disrespect or reproach; they will infrequently attend upon it, or wholly retire from it.—Hath it then any happy effects on the minds and morals of a people, or hath it not? Is it of any advantage?—Or is it of so much advantage as to make it highly expedient—and not only highly expedient but an indispensable duty to repair statedly to places of public worship, and join in all its holy exercises? Let us go into a large and candid enquiry. Let us attend to the arguments, which shall be offered, without any prejudice, or unwillingness to be convinced. Let us receive light when presented: hear patiently, and weigh carefully reasons when offered. A prejudiced mind is not in a situation to admit conviction. A real and inward dislike of Religion, will prevent our hearing an argument, as we ought to hear it, the design of which, is to honor and recommend any important branch or interesting duty of it. If we really hate Religion, and have no regard to principles of morality, we are prepared to treat with scorn all arguments in favour of any of its duties, though the arguments be altogether rational and fully conclusive.—
Public worship is directly calculated to preserve religion in the world, or to prevent it from being lost, and is, therefore, of the greatest moment and most beneficial tendency. This consideration will have no effect upon any, who do not esteem Religion both necessary and important. For if it be a fiction, a mere fable, it ought to be disesteemed by all, and expelled from the world, and of course that which tends to prevent its being lost, would on this supposition, be really of pernicious tendency. To all who admit the reality of religion, whatever hath a tendency to preserve it, must be exceedingly dear. And they will be cordially attached to it. As long as public worship is honored and maintained, religion, the holy scriptures, and morality will be honored, likewise, and maintained: will be esteemed and admired. They can never be lost as long as a Christian Ministry and a Christian worship are regarded. There is no other way, possibly, in the nature of things, to extirpate the true religion from the earth, but to pull down all the Altars of God—to rase to the ground all the temples of the Most High—to prevent or forbid all worship of the Deity in public. And the spirit of the present day which hath gone forth against thecorrupt governmentsin Europe, or thethronesof Kings, wages war also against theAltarsof God. It makes no discrimination between gross superstition and rational religion. By ridicule, by insult, by impious scoffs, the enemies of morality and the Gospel are exerting all their malice and power to induce people to treat all religion as a mere human contrivance, and to leave the temples of God to moulder down, forsaken and despised.Julian, a Roman Emperor, surnamed with great justice the Apostate, was a very cunning and subtle man. He had great abilities. He was a philosopher. After he became an unbeliever, and openly renounced the Christian religion, he resolved to annihilate it, to expel it, name and thing, from the world. And there are too many, in this age, who ardently wish he had succeeded. As the only probable mean to accomplish his purpose, he deposed all Christian Ministers, and prohibited, by his imperial authority, all public worship. The pagan Priests he honored every where, and highly distinguished them by his favor. The temples of God he turned intoshrinesfor pagan Idols. Lectures on the Platonic philosophy succeeded to the exhibition of Gospel doctrines and divine ordinances. And had notthat Being,who is wiser than the wisest, and who, with infinite ease, frustrates the counsel of man, interposed, and raised up a successor to the imperial Dignity who was a cordial friend to the Gospel of the Saviour; the artful Apostate would have done, what all enemies of christianity wish had been done, wholly extirpated it. But Jesus of Nazareth, the despised Galilean, the doctrines of the cross, have triumphed. The gates of hell, Satanic and human malice, cannot prevail. The Christian Religion has lived, in spite of all opposition—and will live to the End of the world. Under Providence, the continuance of it, to this day, is to be chiefly, if not wholly, ascribed to public worship and divine institutions. Drop all public worship, and religion is supplanted. Probably the holy scriptures would never more be translated—if preserved, at all, in their original languages, it wouldbe in the cabinets of the curious. To public worship, then, are we mainly indebted, that religion is not lost, in the waste of time, the revolutions of the arts and sciences, the confusion and wreck of kingdoms, the wars and public calamities of nations, the vices of men, and the multitude of idolatrous rites.