A practical directory for young Christian females

by Harvey Newcomb

4. This duty is enforced by the example of holy men of old; but especially of Christ and his apostles. David took great delight in the public worship of God's house. "My soul thirsteth for thee; my flesh longeth for thee in a dry and thirsty land, where no water is, to see thy power and glory, so as I have seen thee in the sanctuary." "I went into the sanctuary of God; then understood I their end." "Lord, I have loved the habitation of thy house, and the place where thine honor dwelleth." "I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holy day." "We took sweet counsel together, and walked to the house of God in company." "I will dwell in the house of the Lord forever." "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." Such were the feelings of the man who has expressed, in strains of sweetest melody, the experience of Christians in all ages. Delight in the worship of God's house may be regarded as one of the tokens of the new birth. If you are destitute of this feeling, you have reason to form sad conclusions respecting the foundation of your hopes. But, the example of Jesus is very clear on this point. "And he 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." From this it appears that Jesus, even before entering upon his ministry, was in the habit of attending regularly upon the public worship of God in the synagogue of Nazareth, where he had been brought up. This was the first time he had been there, after the commencement of his ministry; yet he went into the synagogue on the Sabbath day, as his custom was; evidently showing that he had always been in the habit of doing so. Again; after the crucifixion of our Lord, we find the disciples regularly assembling together upon the first day of the week, which is the Christian Sabbath. And Jesus himself honored these assemblies by his presence, after his resurrection. That this practice continued to be observed by the churches founded by the apostles, is evident, from the frequent allusions to it in the Acts, and in the writings of Paul. Paul preached at Macedonia upon the first day of the week, when the disciples came together to break bread. In the sixteenth chapter of his first epistle to the Corinthians, he gives directions for taking up collections for the poor saints on the first day of the week; which evidently means the time when they were in the habit of meeting for public worship. And in the eleventh chapter of the same epistle, he tells them how to regulate their conduct when they "come together in the church." Again; he exhorts the Hebrews "not to forsake the assembling of themselves together." From all these passages, I think the inference is plain, that, under the direction of the apostles, the public worship of God, upon the Sabbath, was observed in the primitive churches. And this is confirmed by the fact, that the same practice has since been uniformly observed by the church in all ages.

From the foregoing arguments I draw the following conclusions: 1. It is the imperative duty of every person to attend regularly upon the public worship of God, unless prevented by circumstances beyond his control. God has appointed public worship, consisting of devotional exercises and the preaching of his Word, as the principal means of grace, for edifying his people, and bringing lost sinners to himself. We cannot, therefore, excuse ourselves for not waiting upon these means; nor can we expect the blessing or God upon any others which we may substitute in their place.

2. This duty remains the same, even under the ministry of a cold and formal pastor, provided he preaches the essential doctrines of the gospel. If he denies any of these, his church becomes the synagogue of Satan, and therefore no place for the child of God. This conclusion is drawn from the practice of Christ himself. He attended habitually upon the regularly constituted public worship of the Jews, although there appears to have been scarce any signs of spiritual worship among them. The Scriptures were read—the truth was declared; yet all was cold formality—a mere shell of outside worship.

3. No person, who neglects public worship upon the Sabbath, when it is in his power to attend, can expect a blessing upon his soul. When preaching is of an ordinary character, and not very full of instruction, or when the manner of the preacher is disagreeable, people are frequently tempted to think they can improve their time better at home, in reading, meditation, and prayer. But this is a very great mistake, unless they can spend the Sabbath profitably without the presence of God. If, as I think I have already shown, it is the duty of every one to attend upon the regularly instituted public worship of the Sabbath, when we neglect it we are out of the way of duty. And God will never bless us in the neglect of any positive duty, even if our whole time be spent upon our knees. Remember, this is the condition of the promise, "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." When, therefore, we are living in sin, or in the neglect of duty, (which is the same thing,) God will not hear our prayers. "If I regard iniquity in my heart," says the psalmist, "the Lord will not hear me." Again; it is the regular ministration of his word in the sanctuary, that God most eminently blesses for the growth of Christians and the conversion of sinners. And when the appointed means of grace are slighted, can any one expect the blessing of God? Will he bless the means which you have devised, and preferred to those of his own appointment? Do not, then, neglect the habitual and regular attendance upon the public worship of God, whenever there is a properly conducted assembly of orthodox Christians within your reach. I would not dare neglect this, even if the reading of a sermon were substituted for preaching.

Having, as I think, proved the obligation to attend public worship, I will now notice a few particulars respecting the performance of the duty.

1. Attend on the stated ministrations of your pastor. If there is more than one church professing your own sentiments, in the place where you reside, select the pastor who is most spiritual, and will give you the best instruction. But, when you have made this selection, consider yourself bound to wait on his ministry. Do not indulge yourself in going from place to place, to hear this and that minister. This will give you "itching ears" and cultivate a love of novelty, and a critical mode of hearing, very unfavorable to the practical application of the truth to your own soul. If you wish to obtain complete views of truth, if you wish your soul to thrive, attend, as far as possible, upon every appointment of your pastor. Every minister has some plan. He adapts his preaching to the peculiar state of his own people, and frequently pursues a chain of subjects in succession, so as to present a complete view of the great doctrines of the Bible. Whenever you absent yourself, you break this chain, and lose much of your interest and profit in his preaching. I do not say but on special occasions, when some subject of more than visual importance is to be presented at another place, it may be proper for you to leave your own church. But, in general, the frequent assistance which most pastors receive from strangers will furnish as great variety as you will find profitable.

2. Be punctual in attending at the stated hour of public worship. This, though of great importance, is sadly neglected by most congregations. Punctuality is so necessary in matters of business, that a man is hardly considered honest, when he fails to meet his friend at the hour of engagement. And why should it be thought of less consequence to be exact and punctual in our engagements with God than with man? The person, who enters the house of God after the service has commenced, greatly embarrasses the preacher, and disturbs the devotions of others. Besides, he shows great want of reverence for the sacredness of the place, time, and employment. "God is greatly to be feared in the assembly of his saints, and to be had in reverence of all them that are about him." Always calculate to be seated in the sanctuary a few minutes before the time appointed for the commencement of worship. As precious as time is, it would be much better to lose a few moments, than to do so much injury. But this time need not be lost. You require a little time, after entering the house of God, to settle your mind, and to lift your soul, in silent prayer, to God for his blessing.

3. Several things are necessary to be observed, in order to wait upon God, in the sanctuary, in a proper manner:—(1.) Go to the house of God with a preparation of heart. First visit your closet, and implore the influences of the Holy Spirit, to prepare your heart for the reception of the truth, and to bless it to your own soul and the souls of others; and, if possible, go immediately from your closet to the house of worship. On the way, shut out all thoughts except such as are calculated to inspire devotional feelings; and, if in company, avoid conversation. Whatever may be the nature of such conversation, it will be very likely to produce a train of thought which will distract and disturb your mind during public worship. (2.) When you approach the house of worship, remember that God is there in a peculiar manner. He has promised to be where two or three shall meet in his name. It is in the assembly of his saints, that he makes known the power of his Spirit. As you enter his house, endeavor to realize the solemnity of his presence, and walk softly before him. Avoid carelessness of demeanor, and let your deportment indicate the reverence due to the place where "God's honor dwelleth." "Keep thy foot, when thou goest to the house of God." But, above all, avoid that indecent practice of whispering and conversation in the house of God. Before service commences, it unfits the mind for the solemn employments in which you are about to engage. After the congregation is dismissed, it dissipates the impression received. When seated in the place of worship, set a watch over the senses, that your eyes and ears may not cause your mind to wander upon forbidden objects. There is great danger that the attraction of persons, characters and dress, may dissipate every serious thought with which you entered the sanctuary. By this means, you will lose the benefit of the means of grace, and bring leanness upon your soul. Again; set a watch over your imagination. This is a time when Satan is particularly busy in diverting the fancy; and, unless you are doubly watchful, he will lead away your mind, by some phantom of the imagination, before you are aware of it. Keep these avenues of temptation guarded, and seek to bring yourself into a prayerful frame of mind, that you may be suitably affected by the various exercises of public worship.

4. Unite in spirit with the devotional part of the service. "God is a Spirit; and they that worship him must worship in spirit and in truth." Be particularly careful that you do not mock God in singing. This part of worship, I fear, is too often performed in a heartless manner. Try to sing with the spirit, as well as the understanding. And whenever you come to anything in the language of the psalm or hymn which you cannot adopt as your own, omit it. If you sing before him what you do not feel, you lie to him in your heart. And you know, by the terrible example of Ananias and Sapphira, how God regards this sin. In prayer, strive to follow, in your heart, the words of the person who leads, applying the several parts of the prayer to yourself in particular, when they suit your case, and yet bearing in mind the various subjects of petition, which relate to the congregation and the world. In all the exercises of public worship, labor and strive against wandering thoughts. This is the time when Satan will beset you with all his fury. Now you must be well armed, and fight manfully. Be not discouraged, though you may be many times foiled. If you persevere in the strength of Jesus, you will come off conqueror at last.

5. "Take heed how you hear." (1.) Consider the speaker as the ambassador of Christ, sent with a message from God to yourself. For such truly is every evangelical minister of Christ. (2.) Diligently compare the doctrines, which you hear from the pulpit, with the Holy Scriptures, and receive nothing which does not agree with them. The figure used in the passage referred to, (2 Cor. 5:20,) is borrowed from the practice of one government sending a person on a particular errand to another. The analogy in this case, however, does not hold good throughout. It is like a sovereign sending an ambassador to persuade rebels against his government to submit to him, and accept of pardon. But, in such a case, it would be possible, either for some person, who was not sent, to deliver a false message in the name of the king, or for one who was really sent, to deliver a different message from the one sent by him. So it is in relation to preachers of the gospel. There are many, whom Christ has never sent, who are spreading abroad lies over the land; and there are others, really sent by Christ, who have, in some respects, misapprehended his meaning, and therefore do not deliver his message just as he has directed. But, our blessed Lord, foreseeing this, has wisely and kindly given us a check book, by which we may discover whether those who speak in his name tell the truth. Hence we are commanded to "search the Scriptures," and to "try the spirits, whether they be of God." And the Bereans were commended as more noble, because they searched the Scriptures daily, to know whether the things preached by the apostles were so. If, then, they were applauded for trying the preaching of the apostles by the word of God, surely we may try the preaching of uninspired men by the same standard. (3.) Beware of a fault-finding spirit. There are some persons, who indulge such a habit of finding fault with preaching, that they never receive any benefit from it. Either the matter of the sermon, the apparent feeling of the preacher, or his style and manner of delivery, does not suit them, and therefore they throw away all the good they might have obtained from his discourse. Remember that preachers of the gospel are but men. So weak are they, that the apostle compares them to "earthen vessels." Do not, then, expect perfection. Bear with their infirmities. Receive their instructions as the bread which your heavenly Father has provided for the nourishment of your soul. Do not ungratefully spurn it from you. What would you think, to see a child throwing away the bread his mother gives him, because it does not suit his capricious notions? Surely, you would say he did not deserve to have any. But, if your minister is cold and formal, and does not exhibit the truth in a clear, pointed, and forcible manner to the conscience, mourn over the matter in secret, before God. You will do no good by making it a subject of common conversation. It will lead to the indulgence of a censorious spirit, to the injury of your own soul, and the wounding of the cause of Christ. If you speak of it at all, let it be in a spirit of tender concern for the welfare of Zion, to some pious friends, who will unite with you in praying for your pastor. You recollect the conversion of Dr. West,[J] in answer to the prayers of two pious females. So you may be instrumental in reviving the heart of your pastor. (4.) Hear with self-application. From almost any passage in the Bible the Christian may draw a practical lesson for himself. Some truths may not be immediately applicable to your present circumstances; but they are, nevertheless, calculated to affect your heart. Even a sermon, addressed exclusively to impenitent sinners, is calculated to rouse up the most intense feelings of the Christian's soul. It reminds him of the exceeding wickedness of his past life; it shows him what an awful gulf he has escaped; it leads him to mourn over his ingratitude; and it calls forth his prayers and tears in behalf of perishing sinners. Strive to bring home the truth, so far as it is applicable to yourself, in the most searching manner. Examine your own heart diligently, that you lose nothing which belongs to you. (5.) Do not hear for others. Let every one make his own application of the truth. Many persons are so intent on finding garments for others, that they lose their own. (6.) Hear with a prayerful frame of mind. If any part of the discourse is intended for professors of religion, let your heart continually ascend to God, for the Holy Spirit to apply it to your own heart, and to the heart of every Christian present. If any part of it is designed for impenitent sinners, let your soul put forth an agony of prayer, that it may be blessed for their conversion. (7.) Remember and practise what you hear. This is of great importance; and, unless you attend to it, every other direction will be of little avail.