Part 9
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 professed MUTE worship 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--one true 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 be _publicly_ honored and served by his people, in a collective capacity, why need there be a _day of rest_ to 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 or image 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 commandment_ prohibits all profaning the name of God, or his word, or works, or attributes, or any thing whereby he makes himself known. _The fourth specifies_ the 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 the FIRST TABLE of the law. The moral law begins with our duty to God. It is altogether fit and reasonable that it should begin with our duty to HIM, 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 the FIRST of 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 mind who 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 the PLACE of public worship for the nation, till the TEMPLE, 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 as the 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 the SANCTUARY were 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 times of the Apostles, down through all ages, and in all countries to the present day, to convene for public worship, in God's SANCTUARIES and HOUSES of 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.----
DISCOURSE VI.
The duty of public worship, and its beneficial tendency.
MATTHEW iv. 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--and _secondly,_ 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 with you 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?_ or _hear without a preacher?_ And so he concludes, _faith comes by hearing, and hearing by the word of God_ preached.
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. A TEMPLE was 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 the LAW should 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 preach his 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, to HEAR the word dispensed. The parable of the _Sower,_ 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. The _sower_ is 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 they HEAR. _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 which HEAR the word of God and do it._ A beatitude is pronounced upon such as _hear_ and keep the word of God. _But he said, yea rather blessed are they that HEAR the 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 not HEARERS only, deceiving your own selves. For if any be a HEARER of 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's supper. 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,_ but _they that despise me, shall be lightly esteemed._ If we honor him with our substance, he will not forget 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.