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.
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 vestige of 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 derived from 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 in heaven 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—to fire that melteth—to a hammer that breaketh in pieces the flinty rock—to a sharp two edged sword—to incorruptible seed that liveth and abideth forever. 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. There they received light and were comforted. This man and that man we are told were born in her. By public worship there performed, 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 what he, 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—when he 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, that he 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 mercy would 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 effect of 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 most happy 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 the corrupt governments in Europe, or the thrones of Kings, wages war also against the Altars of 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 into shrines for pagan Idols. Lectures on the Platonic philosophy succeeded to the exhibition of Gospel doctrines and divine ordinances. And had not that 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 would be 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.