Chapter V: Part 5

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.

DISCOURSE VII.

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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._

Among all the visible Creatures, it is man's peculiar excellency, that he is capable of considering and worshipping his Maker and was made for that purpose. Your attention is again called therefore to the duty and beneficial tendency of public worship.--We have already largely argued the duty of it from reason and scripture, the two great sources of moral and religious knowledge.--The beneficial tendency of it we urged from a consideration of the purposes, for which it was instituted; which were these three, man's present and temporal happiness:--his future spiritual and eternal happiness: and the divine glory.--Its beneficial tendency we likewise argued from this consideration, that it is an excellent expedient to prevent Religion from being lost in the world. There will never be much serious godliness among any people or in any family, where public worship is lightly esteemed, or generally neglected. For it is an excellent expedient to keep alive on the mind a sense of Religion, and our obligations to a gracious and holy God.

_This is the second consideration,_ which will be urged, to illustrate the great utility of public worship.

No man who has any just views of the nature and importance of Religion, can be indifferent about the state of it, among those with whom he lives, and in the place where divine providence has cast his lot, and where he expects to spend the remnant of his days. If he desire to have it flourish, to see morality honoured, and the happiness of others increased, he must be a firm friend to the public worship of God. He who treats his Maker with intire neglect, or disowns the obligations he is under to him, will treat his fellow-men with scorn, and make light of the obligations he is under to them. Without public worship God would soon be forgotten, and Religion lost among us. If man be once released from the obligations of Piety, no other will bind them: there will be no mutual trust and confidence among us: yea, society would be dissolved. The fear of God is the principal support of government, and of the peace and good order of the world. The more godliness there is among us, the more honesty, industry, and sobriety there will be. Nothing but religious principles will restrain men from secret wickedness, controul the licentiousness of the Great, who think themselves above law; and curb the wild passions of the people. And as there is no probability that Religion will ever flourish, or even subsist among us, without public worship, it is very desirable it should be constantly and faithfully attended upon for the good of our country; that we may become a sober, virtuous nation, and God may not be provoked, to send upon us destroying judgments, or still more severely chastise us. Let every one then, who wishes well to the interests of his country, shew it, by diligence in attending upon the duties of Piety in God's Courts. We hear many express themselves very high on the subject of honesty and faithfulness to promises. And too much cannot be spoken in praise of these. They are the pillars of public order. But in what way are we to expect, that the great body of people will be honest, sober, industrious, temperate, and faithful? In the omission, or in the practice of the duties of public worship? Can we hope that they will be regular, sober, honest members of civil society, while they despise the duties, which they owe to God, in his sanctuary, on his holy Sabbaths? If we flatter ourselves that this will be the case, we discover our want of wisdom, and a true knowledge of human nature. We may as well look for the streams to flow, when the fountain is dried up. Will the rose blossom and send forth its fragrance, when the root is decayed? some will tell us notwithstanding, that they have constantly attended public worship, for many years together, and still have never found any happy effects either on their minds or lives. They fail not, also, to add that others, in the circle of their acquaintance, are constant in appearing before God in Zion, who are very bad men, who practise all manner of wickedness. To what purpose, they ask, is it, then, to be constant in the duties of public worship on the Sabbath, if the week be spent in dishonesty, idleness, falsehood, and vice?--It would be perfectly safe to risk our cause in an appeal to experience or fact. Let us examine the lives and conduct of those, who make conscience of the duty of public worship, and those who deny or neglect it altogether. Every one who is capable of observation knows the difference. So true is this, that it is a common remark that no one denies or deserts public worship, but he falls into some vice, some scene of iniquity. He has done that which makes him ashamed to see his fellow-men, and join in worshipping God with them. Atheists and Libertines renounce the duty. They reproach it, and display all the bitterness of malice against it. Some, it is granted, are never seen, or seldom seen, within the walls of a Church, who are still honest and upright in their dealings--and against whom the charge of immorality and profaneness cannot be justly laid. Others may omit the duty, through mere sloth or negligence, or some prejudice or pique. But when candor has made this concession, it must stop. I would wish to wound the feelings of no man--much less to bring in a false accusation. However truth is sacred, and must not be given up.--Are not sabbath-breakers--look round and see, and judge righteous judgment, are not neglectors of the duties of Piety in God's house, generally profane and immoral? Do they not too often prove, by their conduct, that they have no principle?

If any still object and say, "I have attended constantly for a succession of years, and have found no real good effect on my heart or conduct. I am as much averse to religion as ever: as dishonest and unjust as ever: as ignorant and blind as ever, having no knowledge of one duty, doctrine, ordinance, or virtue of Religion--as profane, as hard-hearted, as unkind, as brutal in my manners and temper as ever, as intemperate and villainous as ever. I therefore am resolved, I will never go to public worship again. I have gotten no good. Public instructions have never taught me any thing. I know no more of the subject of Religion and morality, than if I had never heard one word about them. I have no more conscience about duty, or seriousness, than if I had never been urged and importuned to become an upright and good man." Is this really the case? Can any one make this confession consistently with truth? If so, your situation is indeed awful and alarming. The tear of commiseration may be shed over you. If you have any sense or reason, you must tremble. An immediate reformation is now incumbent on you. You have not a day or moment to lose. But can you think this a valid objection against the importance and happy advantages of public worship? It is a full proof of your own guilt and iniquity, but no proof against the duty of a constant attendance upon the holy solemnities of Zion. But let me expostulate a moment with you. I feel an uncommon solicitude for you. Give me leave to ask, how do you know that public worship has been of no benefit to you? Can you possibly tell how bad you would have been, or how much more vile and abominable, or ignorant and abandoned, you would have been, than you now are, if you had always refused to attend public worship? You might have been in the midst of almost all evil. You have been under great restraint. If you be not sensible, that you ever received any instruction or one idea of christian doctrine, still you may have acquired much religious knowledge, and gained much strength against temptations and sins, and not be sensible of it. We imperceptibly acquire knowledge and the habits of moral honesty. Perhaps, by attending public worship, you have been saved from those open sins, which would have destroyed your reputation, and ruined you, both for this world and the next. But further, permit me, or rather suffer conscience to do its friendly office, and ask you, if you have never gotten any good at all by public worship, was the fault yours, or was it not? Where is the blame to be fixed? Somewhere it must lie: for it is exceedingly great.--When you have been in God's Sanctuary, did you never hear one proper prayer offered to the throne of grace, did you never hear from any one, a discourse that contained, at least, some moral or religious truth, some really Gospel-doctrine, something to regulate your morals, to enforce duty, to invite you to love, fear, and serve God, to do good to man, and to live a pious and holy life? Is it possible for you to say, you never heard one prayer, or one discourse, that had any truth or knowledge in it? If you have heard both pious prayers, and edifying discourses, what is the reason you have gotten no good? The blame is yours. Have you not been prejudiced? Have you not been careless and inattentive? Have you not been stupid and thoughtless? How unreasonable then is your conduct in objecting against public worship! How foolishly do you act to forsake God in his worshipping Assemblies? A man sick unto death calls an eminent Physician. The Physician repairs in haste to the chamber of the sick. He hears his groans, he critically examines his case. He prescribes the only proper and effectual remedies; and retires. The patient refuses, after viewing them to apply them. But he insists upon it, that the physician is unskillful, and the means ineffectual. The disorder rages: nature yields under its violence, and the poor Sick man dies, because he would not apply the prescribed means. Where is the blame to be charged? Let common sense furnish the answer.

Public worship is particularly calculated to keep up a sense of Religion on the soul. Such is the nature of man, that he must have forms of worship, or he will lose all sense of God and divine things. The substance and power cannot be preserved, where the forms are denied and relinquished. In the public Assemblies of God's people, the various principles of human nature are made to operate in favor of religion: the power of sympathy, all know, is very great, and in public worship this may be the mean of exciting serious attention and thoughtfulness. When we go to the house of the Lord, weekly, to pray and praise, to speak and hear divine truths, we shall be ashamed to fall into vice--to commit scandalous crimes--or to act an unjust or unkind part. If we do what is mean, dishonest, or vile, we shall reluctate seeing our fellow-worshippers again, when the Sabbath revolves. All love the praise of others, and desire their esteem; and they therefore will endeavour to behave so as to see their fellow-worshippers with pleasure again. Joint prayers tend to solemnize the soul; joint praises to enliven the affections; and public instruction to enlighten the mind. Nay, barely seeing each other together, after the business, toils and dispersions of the week, tends to soften and humanize the soul:--to promote kindness and friendship, benevolence and morality:--to make us ashamed of our follies and vices--fearful of error--and to esteem and revere Virtue. It nourishes moral sentiments and keeps men from degenerating into an uncultivated unsocial state. In the institution of public worship, the supreme Being considers men as being what they are, as being influenced by the principles, we find they are, in our connexion with the world. He treats them as moral agents and social beings. And all the powers of human nature and principles of society are compelled to operate in favour of moral and divine things. Public worship, therefore, tends to make men sober and moral, pious and just: good citizens and obedient subjects, faithful parents and dutiful children, obliging neighbours and useful members of the Community.--The seasons of public worship are placed at a convenient distance. Were the distance greater or less, it would not be so well. Were the seasons of it to return once in three days, multitudes would not have time enough, to attend to their necessary concerns--or to provide for their comfortable subsistence. Were they to return only once a month, or three or four times in a year--we should forget our duty--be under disadvantages about acquiring religious knowledge, or being fitted for duty. One day, in seven, seems to be a happy mean--a due proportion of time. Six days we may attend to our secular pursuits or callings. Every _seventh_ is to be consecrated to God, as a season of public devotion. And the solemnities of public worship have a direct and immediate tendency to impress the mind with a sense of the reality and importance of divine things, and to cherish and preserve a sense of religion among mankind.--

_A third consideration_ to convince us of the happy tendency of public worship, is its adaptedness to diffuse extensively religious knowledge. That a just understanding of the holy scriptures, and of the essential principles of the Gospel and morality is of high importance, it is presumed no one will dispute. For the soul to be without knowledge is not good. We cannot be happy without it. We cannot be saved without it. It is the food of the mind; supports and invigorates. And here, it ought to be remembered, that such is the nature of the Christian Religion, that it cannot flourish, or be even continued in its purity, without knowledge. A high degree of ignorance is incompatible with salvation. Man is also exceedingly averse to the trouble and pains of acquiring knowledge. He is stupid and unwilling to attend to spiritual things. He needs line upon line: instruction upon instruction.--Besides, a very large proportion of the children of men must of necessity labour for a subsistence in the world. From the very state and circumstances, in which they are placed, laborious diligence is requisite. It is not optional with them, whether to be industrious or not. Necessity compels them. If they will not work, they cannot live. And this is a wise ordering in Providence. For industry is friendly to health and Virtue. If the earth were to yield, spontaneously all that man wants for his support, it would not be so well for him. It is a blessing then that he is obliged to be industrious. Idleness is the inlet of every vice. If man be not necessarily employed about what is useful and good, he will employ himself about evil. Since then so great a part of the human race are obliged to be engaged in laborious employments, public worship is a happy expedient to spread Christian knowledge. Innumerable multitudes may be instructed at one and the same time. The benefit of a whole week of diligent study may be enjoyed in one day by thousands. Public instructions, in God's house of prayer, are the easiest way of communicating and diffusing knowledge. The Christian Minister, we hence learn ought to be _able_ to teach--to be _furnished_ with a high degree of knowledge--to be a man of learning and extensive science. An illiterate man, however pious and good he may be, is totally unqualified for sustaining the office, or discharging the duties, of a Gospel-Minister.

_A fourth argument_ to prove the beneficial tendency of public worship is, that the duties or exercises of it are well adapted to promote the Salvation of men.--If any under the peculiar advantages of the public stated worship of God finally perish, it will be a dreadful reflection, when they shall be forced to say, _how have I hated instruction and my heart despised reproof? And have not obeyed the voice of my Teachers, nor inclined mine ear to them that instructed me. I was in almost all evil in the midst of the congregation and Assembly._--Wisdom says unto all, of every rank and condition, _hear instruction, and be wise and refuse it not. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors._ Blessed, indeed, are all who hear the word of God and keep it;--who are constant in attending upon, and who duly improve sanctuary-opportunities and privileges; who never fail, except when strict necessity or charity may be pleaded, to appear in God's house, and exert themselves to have its duties of essential service to them. Every part of divine service is fitted to awaken serious consideration--to call the mind off from vanity and folly--to represent all vice and hypocrisy in an odious, and all Virtue and duty in an amiable light. God and angels are witnesses of the devotions of his worshipping people. When we are before him, here in his courts, his all-seeing eye is upon us. He records in the book of his remembrance what is amiss or insincere, and an account must at last be rendered unto him of the hours we spend here, as well as of all our thoughts, words, and deeds. This is sufficient to compose the mind, to solemnize the heart, and to render us attentive. We may well exclaim with Jacob, _how dreadful is this place! this is none other than the house of God, and this is the gate of heaven!_ We should all say with Cornelius, _now therefore are we all here present before God to hear all things that are commanded thee of God._

_A fifth argument_ to evince the beneficial tendency of public worship is, that it is calculated to bring people to a friendly temper towards each other, and to mutual love and forbearance. In divine ordinances, the worshippers appear like brethren. They ask for the same mercies. They look to the same Mediator for a full pardon of their manifold impieties. They profess to believe the same truths, to need the same purifying grace to restore unto their hearts the lost image of God. They partake of the same ordinances. Their voices are mingled in the same praises. Can they, then, fall out by the way? Must they not be mild and forgiving towards each other? Can they refuse to practice condescension? They all appear before a holy God--profess to hope for the same salvation--and at last to enter into the same kingdom of Glory.--

_The sixth and last consideration_ to evince the beneficial tendency of public worship is, that it serves to train us up for the worship and employments of the celestial kingdom. Pious worshippers cannot but rejoice, to think that the institution of public worship is, as it were, a CONCERT of prayer--that all Christians in past ages have loved to engage in it, and left their testimony in its favour by their constant attendance upon it. They recorded their sweet experience of its pleasure. And all sincere friends to the cause of the Redeemer, over the Countries where the Gospel is known, make conscience of assembling together to honour God in public worship. When we address ourselves to the various parts of it, we are animated, we are consoled, with the thought that we are not alone, but that all God's people are joining with us. How has my heart been enlarged with this idea! But what is the worship of God here on earth compared to the heavenly! Here sin stains our best duties. Imperfections cleave to all our warmest devotions. Clouds of error obstruct the clear and full view of truth. We know but in part, we prophesy but in part. Our harps are hung on the willows. A dead languor rests on all our religious performances. But in heaven there will be no cold hearts--no dissenting voices.--Perfect love will animate all the worshippers in the realms of eternal day. They are before the throne of God, and serve him day and night in his temple. Their joy is one. Their happiness is one. And their worship is the perfection of ardour, sublimity and purity.--How can we behold worshipping Assemblies joined in prostrate adorations before the throne of grace, and uniting their voices in hallelujahs of praise to the Eternal King, without having our thoughts led forward to that delightful scene of heavenly worship, where mingled choirs of angels and saints, whose number is ten thousand times ten thousand, and thousands of thousands, are continually saying with a loud voice, _worthy is the Lamb! blessing, and honour, and glory, and power be unto him that sitteth upon the throne._ Do not the crouded Assemblies of Christian worshippers bear some distant resemblance to the Zion above?--Let it be our supreme concern, to be fitted and trained up by the humbler forms of devotion in the Church militant, for the exalted services and work of the Church triumphant.----Such are the happy effects of stated public worship and instructions, prayers and praises. "Prayers," says a mahometan writer, "are the pillars of Religion; and they that forsake prayer, forsake Religion."--The public devotions of God's house, how advantageous: how useful: how beneficial in their tendency!--"To thee, O devotion, we owe the highest improvement of our nature, and much of the enjoyment of our life. Thou art the support of our virtue, and the rest of our souls in this turbulent world. Thou composest the thoughts. Thou calmest the passions. Thou exaltest the heart. Thy communications, and thine only are imparted to the low, no less than to the high, to the poor as well as the rich. In thy presence worldly distinctions cease; and under thy influence worldly sorrows are forgotten. Thou art the balm of the wounded mind. Thy sanctuary is ever open to the miserable; inaccessible only to the unrighteous and impure. Thou beginnest on earth the temper of heaven. In thee hosts of angels and blessed spirits eternally rejoice." So important is the duty of public worship to the world and the interest of moral Virtue, that we can hardly be too zealous in recommending it, or exceed in our encomiums upon it. For it is impossible a man should be good, while he altogether omits the duties of Piety. The neglect of them shews that we have no right notions of God, no sense of his presence, no hearty desires of his mercy, and no solid hope of his favour.--

We will here, at the proper place to insert the remark, and as a further proof and powerful recommendation of the duty of public worship, see what the views, and opinions, or feelings and practice of the scripture-saints were in regard to it. How the Apostle Paul viewed it, we learn from the following direction of his. _Not forsaking the Assembling yourselves together as the manner of some is, but exhorting one another._ These words teach us that there were, in the days of the Apostles, and should be in all ages, Christian Assemblies for the public worship of God and mutual edification: and that it ever was, and ever will continue to be the duty of all Christians to frequent these Assemblies in obedience to the command of God, to perpetuate and maintain his worship in the world, and for the confirmation of their faith, and their mutual edification unto life eternal. To the Corinthian christians, he says, _In the name of our Lord Jesus Christ, when ye are gathered together_: He speaks of their being convened for public worship, as their _stated_ custom. And in his salutation to them as a Church, he mentions those _that in every place_ call upon the name of Jesus Christ. _Unto the Church of God which is at Corinth, to them that are Sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord._ Those _in every place that call upon the name of our Lord Jesus Christ_ are all worshipping Assemblies of Christians. Our Lord himself promises, in a most tender and affecting manner, his gracious notice, presence, and blessing with ever so small a number of his worshipping disciples or followers. _For where two or three are gathered together in my name, there am I in the midst of them._ His calling his followers a CHURCH implies necessarily their assembling _statedly_ for worship and mutual edification. Public worship directly honors Jesus Christ, and is a most expressive way of owning him before men; and denying it or neglecting it, is denying him and being ashamed of him. _He that denyeth me, and is ashamed of me and my words before men, him will I deny before my father which is in heaven and his angels._ The Psalms are full of expressions of warm affection and attachment, as all know who read them, to the courts of the Lord, to public worship. All good men love the ways of Zion, esteem and value exceedingly the word of God--the house of God--the ordinances of God--the Sabbaths of God.--Man never appears in so amiable an attitude as when on his _knees_ before his Maker. The pleasure of engaging cordially in public worship is noble. How often too does God honor his worshipping Assemblies by his favorable presence--by communicating his grace--mercy--peace, and pardon to pious worshippers. What delight! what joy! what sweet experience! what comfort--what transport in joining "in work and worship so divine." As a specimen of the esteem for the public worship of God, of delight in it--of ardent desires after it--of the profitableness of it--I have selected from the Psalms, the following passages--_How amiable are thy Tabernacles, O Lord of hosts! my soul longeth, yea, even fainteth for the Courts of the Lord.--Blessed is the man whom thou chusest to approach unto thee, that he may dwell in thy Courts. We shall be satisfied with the goodness of thy house, even of thy holy temple. My soul thirsteth for thee, my flesh longeth for thee, to see thy power and glory so as I have seen thee in the sanctuary. My soul shall be satisfied with marrow and with fatness, and my mouth shall praise thee with joyful lips. For a day in thy courts is better than a thousand: I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness.--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 enquire in his temple; for those that be planted in the house of the Lord, shall flourish in the courts of our God; they shall bring forth fruit in old age, they shall be fat and flourishing._ Again--_I was glad, when they said unto me, let us go into the house of the Lord, whither the tribes go up, the tribes of the Lord, unto the testimony of Israel to give thanks unto the name of the Lord. If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem to my chief joy._

I have now, my Hearers, largely argued the duty and beneficial tendency of public worship. Better reasons I cannot offer. More powerful inducements to a constant attendance upon it, unless real necessity may be pleaded, as your excuse, cannot be laid before you, that are contained in those considerations which prove its beneficial tendency, above illustrated. If by those you will not be convinced, and reformed, if heretofore negligent of the duty, you must remain unconvinced and unreformed. Divine power and grace alone can awaken, convince, and reform you. Remember, if you neglect or deny public worship, you provoke God--you neglect a plain duty--you set a bad example--you dishonor Jesus Christ--you injure religion--you disserve the cause of morality--you contribute your proportion of influence to extirpate from the earth the christian religion--and must be responsible for all the evils you are the occasion of. Let us all, then, make conscience of so plain and so important a duty as public worship, that by it, we may be trained up for the worship of heaven, for THERE, they are before the throne of God and serve him, day and night, in his temple.

DISCOURSE VIII.

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The Ordinance of the Lord's Supper not a human invention, but a divine Institution.

MATTHEW xxvi. 26-31.

_And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said take, eat, this is my body.--And he took the Cup and gave thanks, and gave it to them, saying, drink ye all of it. For this is my blood of the New Testament which is shed for many for the remission of sin. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day, when I drink it new with you in my Father's kingdom.--And when they had sung an hymn, they went out into the Mount of Olives._

It affords peculiar satisfaction to the thinking mind, in attending any duty of Religion, to be well assured that it hath either a divine warrant, as _thus saith the Lord,_ or is supported by the clear light of Reason. If we make that a duty which God hath not enjoined upon us, either taught us by the light of nature, or the light of Revelation, we are guilty of will-worship or superstition. In this case, it may justly be said to us, _who hath required this at your hands: bring no more vain oblations._ To worship God in a way not appointed in his word, or by rites and ceremonies not authorised by him is to presume to interfere with the kingly office of the Saviour. He is king in his Church, and alone had power to make laws and appoint ordinances of worship. It is an infallible mark of an apostate and antichristian Church to pretend to institute sacraments or ordain modes of worship. Our Lord, knowing the proneness of human nature to err, and to adopt modes of worship of their own, has left his people this needful warning and excellent advice. _But in vain they do worship me, teaching for doctrines the commandments of men._ We reject, with abhorrence, all human inventions or commandments in things divine. We glory in being guided solely by plain scripture, and not by the opinions or decrees of any men--body of men, or venerable ecclesiastical councils, however wise, or learned, or pious. Superstition and impiety are two extremes, in Religion, which ought to be shunned with equal care. We are not to turn aside to the right hand or to the left. While we anxiously flee from superstition, we should tremble lest we run to the opposite extreme of irreligion. Excellent is the advice of the wise man on this head. _Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left; remove thy foot from evil._ The right-hand errors of superstition, and the left-hand errors of irreligion are to be avoided with the utmost solicitude.

As worshipping God in more ways than he has appointed, or in unauthorized ways is superstition; so neglecting the ways and ordinances of worship, which he hath most obviously appointed is irreligion. If we refuse, under any pretence whatever, to attend upon that, as DUTY, which he hath most expressly commanded, and which is altogether reasonable in itself, we are guilty of impiety, or despising his authority, breaking his laws, and rising up in rebellion against him; and of course shall be dealt with accordingly. For to retrench is no less criminal than to add. We are as strictly prohibited from taking away from, as adding to, the revealed will of God. The conscientious mind, therefore, would wish above all things to avoid both crimes, taking from or adding to, going beyond or stopping short of duty. To determine which crime of the two is most heinous, is perhaps beyond our abilities. It is enough for us to know that both are very aggravated Sins, and to be avoided with the utmost solicitude.

We should carefully and diligently worship and serve the Lord our Maker, just as he has commanded us, precisely, and not according to any traditions of men, decrees of councils, uninspired canons, or our own vain imaginations. Religious and Gospel-worship and ordinances should be kept, pure and entire, free from all human mixtures and inventions. These are the feelings and views which our Churches profess to entertain--to walk by--and to hold. If in any instances, or degree, we deviate from them, we do it mistakenly--and unintentionally; and therefore we trust, should this be the case, it will not be imputed to us, as a wilful aberration from the original purity and primitive glory of the Gospel. We profess, and wish to take Christ's spiritual and heavenly Religion, just as he, and his Apostles have delivered it to us, in the sacred Volume.--And that we may all be fully and perfectly satisfied, that while remembering the bitter sufferings and agonies of our once crucified, but now risen Redeemer in the sacrament of his supper--in the elements of bread and wine, we are only acting in pious obedience to a plain, positive, and express command, as express as any one can be, of our glorious high Priest, the captain of our salvation.--It is proposed, in the sequel, to--

I. Consider the original and actual institution of the sacramental supper--

II. And--the nature of it, and who may rightfully attend upon it.