DISCOURSES (continued 2)

After thus introducing and opening the words selected for present meditation, it is proposed in dependence on divine strength, to enumerate and explain the various ways, in which unlearned and unstable men pervert the scriptures to their own destruction.

They were given to us on purpose to teach and instruct us in the right way of worshipping and serving God in time, and preparing us for the glorious services and employments of the heavenly state. Our best good, here and hereafter, are aimed at, in that Revelation of the divine will, which we enjoy. Indeed our felicity, in subordination to the divine honour, is consulted in that manner, in which it ought to be, according to reason, and the nature of man, both in Creation and Providence, as well as in the sacred Volume. On the part of the Maker of all things there is no want either of wisdom to contrive our happiness, of grace to prepare us for it, or of goodness to effect it. Consequently, if we, at last, fail of life, the fault is alone imputable to ourselves. We are left to act out our own hearts, in regard to things divine: whether we will chuse the way of life or of death. Hence it comes to pass, that the scriptures are wrested or turned to our own destruction. That which was ordained for our good, is, by the amazing corruption and depravity of our hearts, turned into poison, misapprehended and misapplied. It may here be remarked, as worthy of special attention, that the reason why the word of God, in the writings of the old and New Testament, is so frequently and so grossly perverted, is not because these writings are not wisely composed and properly expressed; for they are plain—perspicuous—beautiful—and sublime to admiration; but because of the perverseness, wilful blindness, and vile prejudices of mankind. Had we a good and honest heart, or a single eye to the truth, we should not fall into any fatal or essential errors. Much of the corruption of human nature, therefore, is to be seen, in the strange and absurd constructions put upon particular passages of sacred Writ. And what is very surprising is, that all profess to be faithful and impartial; and the most through self-flattery and self-blindness, actually fancy themselves to be in the right. This is the condemnation that light is come into the world, but men love darkness rather than the light—the light of truth, or of true doctrines. People will not seek or come to the light of divine truth, because their deeds are evil. While unsanctified, they hate God. They hate his truth. They hate his ways. They delight not in the pure and strict principles of Religion. Hence all the Corruptions and Abuses of Christianity in former and later days; and perversion and misunderstanding of scripture.

1. And one way in which primitive Christianity is corrupted, and the holy scriptures perverted and wrested to people’s destruction is by refusing to take the words in their well known and established signification, and wishing to shape them to pre-conceived opinions. As they were written for our instruction and guidance in all things relating to faith and practice, so we are to abide by the common and obvious import of the words used. The only proper and just way of discovering the real and true meaning of scripture-words, is to see how they are generally used by the inspired writers. The most of the words, have a fixed signification, as much as any words can have. Those, whose import is hard to discover, are few in number, and relate to certain customs or rites in the antient nations, now in the lapse of centuries, unknown. And, none of these phrases necessarily obscure by reason of customs now unknown, contain essential doctrines. The things necessary to be believed in order to obtain salvation are few, and so obvious that none can dispute or mistake them, but those who chuse to do it. If any rule of interpreting scripture be so just, at first view, as to be incontrovertible, it is this, that it is to be its own expositor—it is to be interpreted by itself—passages not so plain or clear, by those which are as plain as words can be—things not necessary or essential, by those which are necessary and essential. Do we wish to know the true meaning and spirit of scripture, we are to observe carefully how the words used, upon which we may be contemplating, are generally used in other parts of scripture; what the common known import of words is; and also how the sacred writers generally use them. They are likewise to be understood according to the analogy of faith, or the system of truths most evidently taught us in divine Revelation. The figurative and metaphorical language is to be conceived of from plain and unfigurative. And both according to the subject treated.—When we open the sacred Volume, we should be willing to be guided altogether by what it contains. It contains what we are to believe concerning God, and the duty required of us. We should not aim to make it speak according to ideas and opinions on religious subjects, which we have previously formed—or bend it from its easy natural sense, to conform to certain favourite authors uninspired, whom we passionately admire. If we will arbitrarily, or at our pleasure, take scripture and compel it to accord to our tenets or principles, already imbibed, whether from accident or reflection, or from corrupt writers; being, mean while, resolved to get passages of scripture to favour or support them, whether wrongly or rightly applied, we are certainly guilty of the sin of wresting it to our spiritual hurt, or even final destruction. Because, in this way we shall never fail to misuse it. We shall make it say any thing, we please to admit—or to deny any thing we wish to have it deny. It can, of course, be no rule of life to us, or standard of faith. One man will make it say one thing, and another, a directly opposite thing. Hence, it hath been unjustly charged with contradicting itself, by infidel Cavillers.—Also, serious and honest minds, but not of extensive information, or accuracy of judgment, have often been bewildered and confounded by opposite and contradictory interpretations. Were men to pervert any good writer on common subjects, or any antient Classical author, as they do the word of God, they would be justly chargeable either with incapacity or disingenuity: they would be complained of for the want of fairness, or be accused of willful perversion. No person who pretends to own the truth of scripture can be honest in his enquiries after duty from it, who is not disposed heartily to take it just as it is, without compelling it to speak a language wholly foreign from its most obvious meaning. In general, it has one plain, fixed meaning. And this would be as easily comprehended, were we honest to ourselves, and diligent in our search into it, as the meaning of any plain good writer. To suppose otherwise would be not only to asperse the Sacred Oracles, but to impeach the divine wisdom and goodness. Because, for the same reason that God, infinite in mercy and benevolence, would give to a world lying in sin and wickedness, a revelation of his will at all, he would give one that could be easily understood where there were good and upright intentions in studying it.

2. Another way in which unlearned and unstable men wrest the holy scriptures to their destruction is by taking them unconnectedly and detachedly. If we pay no attention to the particular subject, on which the inspired penman is discoursing, it is not to be expected that the true sense will be obtained. For there is an order and a connexion in every good writer. He speaks according to his subject, and if we would not mistake him, it is incumbent upon us to attend carefully and critically to it. It is impossible for us to keep from misunderstanding an Author, if we overlook his subject or general scope and design. Each writer’s stile or manner is particular to himself. And this is as true of the inspired writers, as of uninspired. The supernatural aids, with which the former were blessed by the immediate influence of the holy Ghost, did not destroy or take away this peculiarity. St. Paul’s manner and diction for example are very different from St. John’s, as every one who has any knowledge of language, must own.

The occasion, likewise, as well as the subject, upon which the sacred penman is speaking, must be duly noticed. If we be doubtful about the real and true meaning of any passage of scripture, we must observe the persons or characters of whom, or to whom the words in question are spoken. Overlooking these, is a fruitful source of perverting scripture. If we will take scripture expressions in a detached manner regardless of the connexion, we can prove any thing and every thing we wish to prove, or support any scheme of principles, in religion, however absurd and irrational, even though blasphemous. In this way, usually, all erroneous persons, who adopt and zealously endeavor to propagate heretical principles, and divisive practices, conduct. They never hearken to the connexion or to the analogy of faith, but recite, at random, texts which in sound seem to accord with their singular notions. They never stop to examine, with coolness and candor, what may be offered against them, like rational men, impartially desirous of finding the truth, whether it shall make for or against them. This is an extremely common way of abusing and misapplying scripture. How frequently do unlearned and unstable men practice it to their own destruction! And how often, too, do artful and designing men practice it, who know better, and who know that they are endeavouring to impose on the world! Many, no doubt, read and study the Oracles of God, on purpose either to misrepresent or ridicule them. To affirm this, is neither, it is apprehended, uncharitable or uncandid. For were not this actually the case, how is it possible, that there should be so many strange, absurd, and wild schemes of religion—such irrational and blasphemous principles—such gross corruptions of christianity. Many heresies, in the various ages of the world, and various christian countries, have sprung up to the disgrace of reason and religion:—dangerous and fatal heresies—and all from this fruitful force, misunderstanding and misapplying particular passages of scripture detached from the general connexion, which may seem in the sound, or at first hearing, to support the tenets, which, the abettors of such tenets, adduce them to support. Some may be plausible. And when much art, sophistry, and false reasoning are used, may deceive even such persons as are, in a measure, upon their guard.

All errors and false systems of doctrine not only originate from an abuse and perversion of scripture, but clearly argue the great degeneracy and corruption of human nature. Were not man a depraved creature, or were he as he was, when first formed in Paradise, he would never wander into erroneous principles. He would never be attached to them. He would never disgrace himself by unwearied efforts to proselyte others to them. Persons who have embraced errors like the troubled sea, whose waters cast up mire and dirt, are restless and uneasy. They have committed themselves to the business of faction; and are zealous to diffuse the poison of their errors, as extensively as possible. Long since did our Lord make the remark; and every age and country have verified it. Wo unto you Scribes, Pharisees, Hypocrites; for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of Hell than yourselves.

It is to the benevolent mind, painful to recollect, that errorists of every description, are more active and laborious to disseminate their mischievous opinions, than the lovers of truth are, the true principles. One cause no doubt is that false principles are pleasing to depraved nature. But the truth, in things moral and divine, though approved of by natural conscience and reason, is never approved of by the unsanctified heart. To receive the truth in the love of it, is the mark of a gracious state. It is one of the most amiable tempers which man ever exercises.—It is also melancholy to think, that persons who have embraced error, are far more anxious to gain proselytes to their false creed, than to promote peace, charity and holy living. They tithe annise and mint, and neglect the weightier matters of the law, judgment, mercy, and faith. They are not contented to enjoy their own singularity of opinion and practice, and the right of private judgment; but, like insurgents in civil government, go about to bring others over to their party.—Hence unhappy differences in the church.—Hence hard speeches and reviling of others.—Hence strange abuse and perversion of scripture.

3. A third way, in which unlearned and unstable men wrest the scriptures to their own destruction, is by false glosses, strained, and fanciful comments, and indulging prejudice while it is read or heard. It would be tedious and endless to go over, even in imagination, with the strange and unnatural comments often put upon plain passages of inspired truth—or the parables used by our Lord—or the transactions recorded in scripture. Some glosses are put upon them, which a sober and thinking mind would conceive impossible to enter the fancy of man. I shall take leave to mention one, out of innumerable others which might be mentioned with equal propriety.—The transfiguration of our Saviour on Mount Tabor, has been cited, and commented upon, to prove that there are not Gospel-ordinances in the New-Testament-dispensation.—A man must have a surprising talent at discovering an occult meaning in scripture to draw an argument against the plain and express Institutions of the Gospel, from that glorious transaction. Perhaps we cannot find among any disputers, such instances of evading, perverting, and twisting plain and obvious points, as among different sectaries of Religion. Truth, amid such collisions and oppressions, may eventually shine forth with a superior splendor.—It is therefore some consolation to reflect that the Christian Religion may be, in the end, advantaged, by the errors and divisions, which a holy Providence suffers to take place. They never can avail to destroy the cause, which they now dishonour. While we see, to our great grief, errors and delusion spreading, our minds ought to be deeply affected with the impression that we do not love, naturally, the great truths and doctrines of the Gospel. Mankind are exceedingly averse, naturally, from the soul-emptying—soul-humbling—Christ-exalting doctrines of God’s word. And consequently, the scriptures are not read or heard with that honest intention to be led into all truth and duty, with which they ought to be. We often, hence, see them misunderstood and misapplied to the ruin of such, as thus wrest them.

4. A farther way, in which the word of God is wrested from its proper meaning by unlearned and unstable men, is their refusing, thro’ pride and self-conceit the necessary helps to understanding them rightly. They look only on one side.—They read only on one side. Tradition, love of novelty or affectation, lead them astray. They may have so high an esteem of some one leader of a Sect—or inticing author—or may so biass their minds by envy, or prejudice, as will end in mis-understanding the word of God.—We should always suspect our own impartiality and honest views. We should ask ourselves such questions as these, “Am I willing to know the truth? Do I entertain no prejudices, unfounded and unreasonable, against such and such doctrines or modes of worship? Do not corrupt and selfish passions warp my judgment? Is not my admiration of such a way—or such an author—or regard to such a man, the cause of my imbibing the principles, I have imbibed? Do I make use of all the helps in my power to search out the true meaning of God’s holy word? Do I repair to his house—to the authorised guides in his Church, for advice, light, and counsel? Am I afraid of delusion—of my own heart, and of temptations?”

He who does not make use of all the assistances, to which, in the course of divine Providence, he hath access, in order to understand the right way of serving and glorifying God, is to be credited in no professions of impartiality or integrity, which he may make.——

5. Another way, in which unlearned and unstable men pervert the holy scriptures, is reading them with a light, trifling and unserious mind, and refusing to seek to God for his grace and spirit to purge away our darkness and prejudices, our evil affections and vain imaginations. A trifling and light temper of mind is a very improper one to read the word of God—or to hear it with. If we be unserious when we read, it is not likely that we shall get any good from it. Our desire, when we either read or hear the word, should be to be spiritually benefited—to get heavenly light and instruction. We are to be guided and directed entirely by holy scripture, and to receive it just as it is. It should be prayerfully read. Our supplication should ascend to the fountain of grace and mercy, wisdom and goodness, that he would illuminate our darkened understandings—confirm our wavering hearts—establish our faith—undeceive us, if deceived—correct our errors, if erroneous—remove our prejudices against the great and essential doctrines of Christianity, if we be actuated by any—increase our regard to his own word—convince us of sin—save us from the seduction of false principles, the fascinating power of heresy—and direct our hearts into his love, and a patient waiting for Christ. More devoutly, and importunately, and perseveringly should we seek the purifying efficacy of grace divine, to save us from all delusion, and to prevent our placing religion in rites and forms, or outward observances, that we may not, being led astray with the error of the wicked fall from our own steadfastness.

6. Another way, and the last that will be now illustrated, in which unlearned and unstable men pervert or wrest the scriptures, is in holding that they cannot be rightly understood, without the same immediate inspiration of the holy Ghost which indited them. For the prophecy came not in old time by the will of Man: but holy men of God spake as they were moved by the holy Ghost. The question is not, whether a renewed heart be of great importance in gaining a true knowledge of the holy scriptures, and give a more lively, solemn and affecting impression of the truths, duties, and doctrines of the Bible: for this is readily acknowledged. But whether it can be understood, in its great principles and doctrines, duties and ordinances, by man, without the immediate inspiration of the spirit of God. If it cannot, it can do him no good, while uninspired. And when inspired he will need no written word. If God have given to us a revelation of his will, he intended it should do us good, and be our sole guide in matters of faith and practice. But it can do us no good, if we cannot understand it. If unregenerated persons cannot understand the truths, duties doctrines and ordinances which it contains, it cannot be the mean of convincing them—reproving them—instructing them and warning them. And if we say, they cannot understand it, because it hath a hidden and mystical meaning: We really make it of no worth. We highly impeach it. The spiritual meaning of scripture is its true meaning. The most pious mind can only understand it, in its true sense. Surely we cannot be so rash as to say, that it is an unintelligible book—like an enigma. And to say, that it has, beyond the real true meaning—a hidden and mystical one, is not only to say a very unreasonable thing, but is to make scripture dependent on man’s fancy for its meaning. To do this, is to set the scripture aside altogether, and in effect to deny it. If none but Saints, or true believers in Christ can understand it, this consequence will follow, it must be, to all the rest of the world, useless.—And to pretend to any light or guide superior in us, to the word of God, is to renounce it, in truth or in realty.—The fact is, that the scriptures of the Old and New Testament are the rule, by which to try all suggestions and impulses:—the only standard. All our hopes, all our joys, all our doctrines, all our discipline, all our practices are to be tried by them. By them to stand or fall.—This is not intended to disparage the work and office of the holy Ghost in his awakening—sanctifying and indwelling influence on the soul. The holy spirit must sanctify and regenerate us. We wholly depend on the sovereign grace of God to save us. In ourselves we are helpless and hopeless. His word is to teach us. His spirit to sanctify us. And his son to redeem us. By grace are we saved through faith, and that not of ourselves, it is the gift of God.—

Guided by these sentiments, you will come to a right understanding of holy scripture, and feel the danger of perverting it; you will easily distinguish between truth and error.—Let the plain sense of scripture, not the suggestions of fancy, or supposed extraordinary impulses on the soul, or opinions of men, be your directory.—Search the Oracles of the one living and true God, with humility and integrity, with a desire to understand them—and a resolution to live up to their divine precepts—earnestly seeking to the throne of grace for divine light and teachings. Thus, may you hope that your diligent endeavours to know the right way of the Lord, will be crowned with happy success. For the meek he will guide in judgment.—The meek he will teach his way. Amen.

DISCOURSE IV.

Stated prayer a duty binding on all men.

ACTS ii. 21.

And it shall come to pass that whosoever shall call upon the name of the Lord, shall be saved.

These words are a quotation from the prophet Joel. And the whole quotation is the text, from which St. Peter preached that powerful Sermon, which was the mean of converting three thousand hearers.—He very pertinently applies the passage from that prophet to the remarkable day and time, in which he speaks; being the day of Pentecost, when the Apostles, who were all in one place, of one accord, were endowed with miraculous gifts, and qualified to carry the good news of the gospel, according to their commission, over all the earth. And the words of the text inform us, in a very concise manner, what we are to do, in order to be saved. The condition of salvation, proposed in them, is as easy as it can be made, consistently with the honour of the law, attributes, and government of God. For he, being infinitely wise and gracious, never requires of any of his rational creatures either what is hard and cruel, or unjust and improper. As he hath been pleased to make us rational creatures and moral agents, so he ever more treats us as rational creatures. In all his laws, commandments, calls, precepts, and requisitions we are considered as being what we are. He never did, and never will, do any thing incompatible either with wisdom and justice, or benevolence and goodness. Indeed, were we to sit down, and in cool and dispassionate reasoning, to propose or desire our own terms of happiness, could we desire or wish for easier, than what are contained in the text. And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved.——It it so indeed?—May we be saved, if we will but accept of salvation, if we desire, or ask for it?—We certainly may. And it is a glorious truth.—It is a pleasing doctrine. It is a delightful thought.—Call not the Religion of the Gospel, therefore, unreasonable. Object no longer to its offers. No more consider it as requiring impossibilities of man. It is the perfection of beauty. It is reason itself:—divine in its nature:—rich in its promises:—plain in its essential precepts:—and heavenly in its tendency.——

In the sequel, we will consider the condition, upon which Salvation is offered to us, in the text: or show that stated prayer is a duty binding on all men.

The condition upon which Salvation is offered to us, in these words now under consideration, is calling upon the name of the Lord. And it shall come to pass that whosoever shall call upon the name of the Lord, shall be saved. Calling upon the name of the Lord is, then, the necessary condition of our being saved. How, therefore, the interesting enquiry is, are we to call upon the name of the Lord so as to be saved—or to be intitled to the promised blessing of the text?—The name of the Lord here, and in a great variety of other places of holy Writ, means the attributes of the Supreme Being, his nature, and perfections; or God himself, the only proper object of religious fear and adoration. And calling upon him for help and deliverance, in our troubles and distress, and looking to him for temporal and spiritual blessings, for all needed good for time and Eternity, is repairing to the throne of grace, that we may obtain mercy, and find grace to help in every time of need, or that we may procure a supply of spiritual provision to aid us, in our journey through life, and to prepare us for everlasting rest. Let us therefore, says the Apostle, come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need. Calling upon the name of the Lord is the usual scripture-phrase for statedly looking to him as the fountain of light, of goodness, of wisdom, of mercy, and of power, by prayer, that we may obtain all the blessings, whether pertaining to the present or future world, which our circumstances and condition may render necessary. And we are to do this, in all the ways of his appointment, and which reason suggests as proper, whether public, social, or private. I say, which reason suggests as proper: for reason is given to us, to be diligently improved in the things of Religion, as well as of the world, in the concerns of our souls, as well as in our temporal interests, and much more so, as our spiritual concerns are infinitely more important than our temporal. To set aside reason in our enquiries about truth and duty, would be no less absurd, than to reject the light of divine revelation itself. Reason is a mortal foe to enthusiastic and visionary schemes of religion. And to deny its use or office in things of a spiritual nature, is not only highly absurd, but introductory to fatal delusions. He who will have nothing to do with reason in religion, is just prepared to admit any extravagance or error, whatever in doctrine and worship.——Reason and scripture never contradict each other. And with respect to the stated duty of prayer as binding on all men, they are perfectly united. Reason pleads for it. Scripture demands it. And that stated prayer hath a happy influence on every christian grace—on every christian temper—and on the whole of Religion has been generally allowed.

Calling upon the name of the Lord so as to be saved, includes the following things; sincerity,—devout affection,—constancy, or on all stated seasons,—perseverance,—penitence,—and correspondent practice. The manner in which the duty is to be performed is of the greatest moment. The temper of heart, with which we come to God, is a capital part of the duty.—Sincerity, therefore, is implied in calling upon the name of the Lord so as to be saved. This stands in opposition to all hypocrisy, or mere formality. No doubt, many have no more than the mere form; and while pious words and expressions are uttered, and with seeming reverence and devotion, the heart bears no part in the whole, but is wandering with the fool’s eyes to the ends of the earth; goes after its covetousness; indulges vain thoughts; or is unaffected and indevout. The most suitable, pertinent, and happily chosen words may be used, where there is no correspondence of affection. Such merely external performances, or bare lip-service can never ascend with approbation to a holy and omniscient God, who searches the heart and tries the reins of the children of men. External acts of piety, without any devotion of the heart, can be considered in no other light than as hypocrisy and form; and hypocrisy and outward show of religion are most severely reprehended by our Lord, in the words of the prophet Isaiah. Ye hypocrites well did Esaias prophecy of you saying this people draweth nigh unto me with their mouths, and honoureth me with their lips, but their heart is far from me. But in vain do they worship me teaching for doctrines the commandments of men. Drawing nigh to God as his people, and honouring him with our mouths, while the heart is far from him, cannot be pleasing to him. There must be the fervour and friendship of an upright heart. St. James, likewise, directs us, in our approaches to a holy God, to avoid all hypocrisy and insincerity, or heart-iniquity. Draw nigh to God and he will draw nigh to you. Cleanse your hands ye sinners and purify your hearts, ye double-minded. We must not be double-minded, having one mind for God, and one for the world. Our aim must be to glorify God. Our warmest affections must centre in him, who deserves all love and praise, both of angels and men. We are told, in a most beautiful and affecting manner, by our Lord himself, in his conference with the woman of Samaria, of the absolute necessity of sincerity and devotion of heart in all our addresses to the throne of grace, whether public, social, or private.—But the hour cometh and now is, when the true worshippers, shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a spirit and they that worship him, must worship him in spirit and in truth. All right and acceptable worship is in spirit and in truth. To worship God in spirit and in truth is to worship him in a spiritual manner. And a spiritual worship is a sincere, holy, and devout worship. To worship God in spirit and in truth, is to worship him by the gracious aids of his spirit, and with a sincere upright heart, or with a devout temper of mind. To suppose that the only true and spiritual worship of the Deity, is in the hidden recesses of the soul, is not only a gross perversion of our Saviour’s words, but to reject all worship of him altogether. To affirm that all true worship is to be performed in the secrecy and retirement or silence of the soul is to exclude all idea of worship, to deny that man is what he is, composed of body and soul, a material and immaterial part.—Calling upon the name of the Lord so as to be saved is therefore worshipping him in spirit and in truth, or a devout frame of mind. All our religious duties, indeed, in order to meet with the divine acceptance and approbation, must flow from sincerity of heart.——

Again, calling upon the name of the Lord so as to be saved, is to worship him with affection and reverence. When we draw near to God, his dread should fall on us and his excellency make us afraid. All right homage paid to him, is accompanied with reverence and Godly fear. The affections of the soul must correspond with the solemnity and importance of the duty performed. When we commune with God in prayer, we should stand in awe and sin not. In our petitions, supplications, confessions of sin, thankful acknowledgement of mercies, and adorations we ought to feel the deepest reverence and warmth, or fervour of affection. The attention should be composed, the thoughts collected, the affections engaged, and the whole soul solemnized. The words spoken are to be accompanied with devout exercises.—All the divine glories are to be revered. High, exalted and reverential thoughts of the Majesty of heaven and Earth, the great object of adoration and religious praise, are to be entertained. Before him angels bow. The homage of the heavenly world is paid with all lowliness and reverence. The blessed inhabitants, thousands and ten thousand times ten thousand, all stand before the throne, and in all the ardour, purity and sublimity of heavenly worship, cry holy, holy, holy, is the Lord of hosts, the whole earth is full of his glory. Who should not fear thee, O Lord, for thou only art holy is the language of celestial adoration. How can that mind, which has a proper sense of the infinite greatness and infinite Majesty of God, help being filled with the highest reverence? He is the king immortal, eternal, invisible. He dwells in light unapproachable and full of glory. He is the blessed and only Potentate, gracious, merciful, slow unto anger, long-suffering—forgiving iniquity transgression and sin, but will by no means clear the guilty. The heavenly arches resound with his praises. The temple of the universe is filled with his presence. All nature exhibits his glory. This is that which he hath said, he will be had in reverence by all them that draw near to him: and will be sanctified by all the people. If the affections of the heart do not go up to heaven, with our petitions and supplications, they will be all in vain. Let us, says the prophet Jeremiah in his lamentations, lift up our hearts, with our hands, unto God in the heavens. There must be the internal homage of the heart, as well as external. Both are necessary. Both must go together—Again—says the Apostle Paul, I will therefore that men pray every where lifting up holy hands without wrath and doubting. Holy hands and without wrath and doubting imply the affections and reverence of the heart:—having no malice or bitter passions toward fellow worshippers.—We are directed, in the Epistle to the Hebrews, in this manner, Let us have grace whereby we may serve God, with reverence and godly fear. Deep reverence and pious fear are requisite in all our addresses to a prayer hearing God. We are, moreover farther commanded not to be slothful in business; but fervent in spirit, serving the Lord.—Fervour and warmth of affection should attend, therefore, all supplications to the throne of grace. A really pious and devout heart is the chief ingredient in all acceptable worship.

Another particular necessarily implied, in calling upon the name of the Lord so as to be saved, is constancy, or doing it on all stated seasons and proper occasions. He who objects against the stated worship of God on proper seasons, really discards all worship. The rule of worship is the divine word, and not any supposed internal impulse on the soul. We cannot know how or when to worship God, but by his word. And internal, separate from external homage, is not sufficient. The whole man must bow before the God of the whole earth. To present ourselves statedly before him, is only to offer him that homage which reason and nature demand. As the good man is said to be sanctified throughout in soul, in spirit and in body; so it is but fit, in the very reason and nature of things, that he should render unto God homage in all these respects. There must be outward reverence and composure, and proper expressions of the inward fervors of the mind. We are to give others proofs that we worship God. We are to glorify him by social and public prayer. All creation as it were, the heavens over our heads, and the earth on which we dwell, silently worship its glorious author. By men the praises of creation should be rendered vocal. As a Priest in the temple of the Universe, he is to present prayer and praises to the almighty Architect. Shall he be dumb in praising his God, like the mute fish that can only mean his praise? What was the faculty of speech, which so distinguishes man from all the brutal world, given to us for? Why were we made with social powers? was it not, that we might jointly honor, by prayer the Maker of our frame? If so, there must be stated seasons for such divine and heavenly employment. Every work and purpose under the sun must have a stated season. And the more important the work, the greater the need for a fixed season, in which to perform it. If God is to be served at all, there must of necessity be certain fixed seasons in which to serve him. He would not command us to serve him, and allow no fixed time for his service. He is the God of order and not of confusion. He will have every thing done decently and in order. So important and heavenly an employment as that of worshipping and serving him, above all things, must have stated seasons. To deny any stated seasons of worship, is to rebel against reason, scripture, and common sense. Every body, of common sense, knows that if an important work be assigned us to perform, there must be a proper time fixed upon in which to perform it. We are not to consult our own feelings or inclinations, as to the seasons of worship, but when the hour of prayer comes, that is, the stated and fit seasons, we must engage in it, and prepare our hearts to seek the Lord; depending on the assistances of divine grace; knowing that the preparation of the heart and answer of the tongue in man, are both from the Lord. The great original law of worship, is Thou shalt worship the Lord thy God, and him only shalt thou serve. All intelligent creatures are bound, by the most powerful of all ties, to do this. All men, wherever they dwell, are obligated by Creation, to serve the Creator in all the ways, in which they are capable. Preservation in being lays also a solemn bond upon them. The relation of creatures to a Creator does the same. All the glorious excellencies of the divine character make it an indispensable duty to pay him honour divine. Indeed, the adorable attributes of God bind us to worship and serve him. And it is as plain, as any point in moral duty, that there must of necessity be stated seasons, therefore, of worship. Under the law, by God’s own appointment, were the morning and evening sacrifices. Nature herself fixes upon these seasons. The sun in the firmament teaches us the same lesson. The pleasing succession of day and night points out the seasons for family and secret worship. And the Institution of a christian sabbath, specifies the stated periods of public worship.

Besides these stated seasons appointed and determined by nature and scripture, there are other fit and proper occasions, as Providence may order and overrule things, by either favors or frowns, whether public or private, personal or relative. Upon all fit occasions, as well as fixed and stated seasons, our prayers are to ascend to the Almighty ruler of the Universe.—We are to acknowledge him, in all our ways. But we cannot acknowledge him as a prayer-hearing God, without actually praying to him, in all his appointed ways. We are to own him, as a prayer-hearing God, as well as an omniscient, omnipresent, omnipotent, merciful, glorious, holy, and bountiful God. And no man can devise any way of acknowledging him as a prayer-hearing God, but by actually applying to him, statedly, in prayer. That he is a prayer-hearing God, we are expressly assured, in these remarkable words: O thou that hearest prayer, unto thee all flesh shall come.

It may be, further, observed that stated seasons of calling upon the name of the Lord, are essential parts of the duty of worshipping and owning him. Without stated seasons the duty will die away, and wither, like a plant when the root is materially injured. If man have no stated seasons to worship God, he will either wholly omit, or infrequently practice the important duty, indeed, one of the most important, of human life and of all Religion, or he will negligently or carelessly perform it. In the very reason and nature of the case, there must be, therefore, stated seasons of worship, stated seasons for public worship, stated seasons for family worship, and stated seasons for secret worship. To have no stated seasons, will, in the end, be to reject the duty altogether. In regard to the support of animal life, though the appetites of hunger and thirst be given as directories, still mankind in general have found it necessary, to prevent intemperance and to preserve health to have stated seasons for partaking of food. But in regard to the spiritual life, the preservation of religion in the soul, how much more necessary to have stated seasons for the performance of prayer, which is essential not only to the flourishing state of religion in the soul and in the world, but to its very existence. Such alas! is the deplorable corruption of our nature, that if we will only worship God, when our inclinations direct, or some supposed internal whispering in the recesses of the soul, that we shall soon forget all our obligations to him, who is our Maker, Preserver, and bountiful Benefactor. He who denies the stated seasons of worship cannot be considered, in any other light, than the enemy of all religious adoration and homage.

There must, also, be perseverance in calling upon the name of the Lord, as well as stated seasons, in order to be saved. Perseverance is necessary in order to be successful. It demonstrates sincerity. It evinces engagedness. As to worldly good, perseverance and patience will work wonders. The diligent hand maketh rich. What wise and great achievements have ever been accomplished without perseverance? Would we succeed in our wishes to obtain and secure temporal felicity we must hold on our way. In religion the direction is to go on from strength to strength, to add one degree of grace to another, to be faithful unto the death, would we receive a crown of life. And perseverance in calling upon the name of the Lord alone proves our being in earnest.

To perform the duty only for a short space or infrequently, to begin the practice of it, and then omit it is a fatal symptom of hypocrisy. Hypocrites never persevere in calling upon God, in a serious and devout manner. It is the observation of an eminent Divine, “that Apostacy begins in the omission of prayer.” As the source of all irreligion and wickedness is forgetfulness of God, and not setting him before us; so the first sign of a man’s being disposed to religion and the service of God is betaking himself to prayer; behold he prayeth. And as a religious concern first shows itself in prayer, so the first symptom of declension, the first step to Apostacy is the neglect or careless performance of it. Speaking of the hypocrite, it is said, in the book of Job, Will he always call upon God? As much as if it had been said, it is a mark of the hypocrite that he will not continue to call upon God. He will omit it. He will pretend excuses for the neglect of it. He will profess to disbelieve the obligation of stated worship. Or he will attend only to the duty, in times of trouble and affliction, or under some awakening Providences.

We are commanded to persevere in the duty. And he spake a parable to this end that men ought always to pray and not to faint. Men are never to relinquish the practice of devotional duties, under any temptation or pretext. They are to be continued as long as life continues. While life and breath last, our prayers or devotional exercises are to be attended upon, at the stated seasons. The Apostle speaks of rejoicing in hope, being patient in tribulation, continuing instant in prayer. To be instant in prayer is to attend upon it, in all proper ways, and upon all fit occasions, and also to be fervent in it. And to continue instant in it is to persevere in the practice of devotional duties as long as it shall please God to prolong our probationary existence. He who relinquishes or infrequently attends upon prayer is either in a delusion, or in an unconverted state, whatever may be his pretext. A really good man who has experienced a work of renewing grace on his heart, cannot long deny or omit stated devotional exercises. For prayer is the very breath of the new Creature. It is recorded of St. Paul as soon as he was converted, Behold he prayeth. This is equally true of all regenerated persons. They will be punctual and constant in their addresses to heaven, at the stated seasons. You cannot keep them from the throne of grace. They would not be hired to keep from it, for immense treasures, or even worlds. The holy heart will no more drop the duty of calling upon the name of the Lord statedly than it will cease breathing. It is a delusion to relinquish so important a duty as stated prayer, in its various forms, because we may have heretofore been insincere or indevout, careless or formal in it. That spirit, which leads any to undervalue or to neglect prayer—to deny or turn away from the due seasons or methods of it, is not from heaven, but is the spirit of error and impiety. Only hear how plain the scripture is on this point. Pray, says the Apostle to the Christians at Thessalonica, without ceasing: that is, continue and persevere to the end of life, in calling upon the name of the Lord: ever maintain a devotional frame of mind: pray on all proper occasions and fit and stated seasons. Again—says he, pray with all manner of prayer. This, in all reason, must include every kind of prayer, public, social and secret. What, can we comply with this express command, and yet neglect family-worship in our houses—or public stated worship on the Lord’s day—or religious retirement? No words can enjoin stated family worship, if these do not. He who can deny family religion or prayer, in the face of this passage of inspired truth, must have a wonderful talent at perverting scripture, and wilfully close his eyes upon a light, which nothing, but high criminal prejudice, can prevent our discerning.—The happy influence of calling upon the name of the Lord, statedly, morning and evening, in our dwellings is indeed very great. “While a desire of imitation is confessedly a strong principle of action, one bright domestic pattern, in a person of superior character and authority, in calling his family to devotion, every morning and evening, will have more effect upon all beneath and about him, than a thousand dry instructions.”—I shall here take leave to repeat some weighty and judicious sentences from an excellent and pious Author. “If,” says he, “you neglect the duty of family prayer it will encourage and authorize their neglect. They may omit it in their families; and their Children’s, Children may omit it; so that perhaps before the end of the world, there may be hundreds, and even thousands, descended from you, who have in effect learnt irreligion and impiety in your houses, and from your example; or at least have never learnt religion there. Yea, perhaps, Christ when he cometh to judgment, may find some of your descendants among the wicked, who shall be burnt up as stubble; and their wickedness and misery may be traced up as high as your neglect of family worship, and be in some degree, charged to your account. Now, can you say this is not probable? And if it be probable, is it not very shocking? You had a thousand times better have your families beggars, than leave them enemies to God and strangers to prayer. Whereas by a faithful care in this duty, you may leave a sweet savour behind you; a praying seed, that shall be the support of religion in every future age, and your joy and crown of rejoicing at the appearance of Jesus Christ. I firmly believe, there will not be a heavier article in any man’s charge at the great Day, than this, that he cut off the entail of religion in his family; suffered it to die in his hands, after it had been conveyed down to him by his pious ancestors; and left an ungodly Seed to be the reproach of Christianity, and spread impiety and irreligion through all succeeding generations to the end of the world.” But the careless omission, in point of heinous guilt, is not to be compared with the wilful denial of family-worship. What can we think of those, who upon a pretended internal impulse or principle, deny and vilify the duty, and exert all their efforts to induce families to discontinue the practice of it? They are given up to strong delusion to believe a lie. What a bitter enemy to religion is that man who denies it to be duty, and refuses to call upon the name of the Lord in his dwelling! Even were the evidence of the duty of family worship, much weaker than it is, we should suppose every good man would statedly perform it; because such a high privilege, and happiness.—Calling upon the name of the Lord so as to be saved, is doing it perseveringly—in all the ways appointed, in God’s holy word, in public—in the family—and in secret.

It may be, added, with evident propriety, that calling upon the name of the Lord so as to be saved, implies doing it, penitently, believingly, and through the mediation and atonement of the son of God. Without true penitence, or godly sorrow, without a Gospel faith—without offering all our desires and requests to heaven in the name of Christ, we cannot be saved. What are the sacrifices of God—such sacrifices as he will be well-pleased with and own! The sacrifices of God are a broken spirit; a broken and contrite heart, he will not despise.—To whom does he look with a propitious smile? To the humble—the penitent—the believing—the poor and contrite in spirit. We are to seek the Lord while he may be found—to call on him while he is near. We are to ask in faith. We must go to a prayer-hearing God in a believing manner.—We are to seek the needed blessings, both temporal and spiritual, in the name of Christ. And whatsoever ye do, in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the father by him. All our prayers—petitions for mercy—confessions of sin—and thanksgiving must be in his name, on his account, and through his sacrifice and mediation. Our father who is in heaven, can hear us only through him. The prayers of faith will be heard—and when heard, answered in that time and way, which, upon the whole, shall be best, most for the divine glory and our good. In all our wants and distresses divine favourable interpositions may be hoped for, if sought in faith. Our Lord himself says, Whatsoever ye shall ask in my name believing, ye shall receive—receive in such a manner—and such measures—and at such times, as infinite wisdom sees meet; if not the very identical or individual mercy sought, still what, all things considered, is best. Christ, farther, informs us in regard to the duty of prayer in these most encouraging words, Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the son.—Again, If ye shall ask any thing, in my name, I will do it: that is, all your prayers shall have a gracious audience and acceptance. That shall be done for you, by a wise and merciful God, which shall be most for his glory and your good, though, at present, painful to you, or even ever so contrary to your wishes or hopes.——

To call upon the name of the Lord so as to be saved is then to call on him, in deep repentance—unfeigned Gospel-faith—and through the merits, righteousness, and mediation of his ever-well beloved son.——

Finally, calling upon the name of the Lord so as to be saved is to walk and conduct agreeably to our prayers. He who goes to the throne of grace in a right manner, and so as to be accepted by a gracious and holy God, will live and converse, in a virtuous, prudent, and meek way: that his practice and prayers may not contradict each other. No one can be sincere or in earnest in his devotional exercises, who does not aim to live accordingly. To pray fervently for the pardon of sin, and not to be sorry for our offences is absurd. To implore of God his grace to sanctify us, and not to use all the means of sanctification, is to trifle. To ask for his restraining power to preserve us from vice and temptation, and at the same time, to indulge ourselves in sin, and go in the way of temptations is hypocrisy. To implore the gracious aids of the holy Ghost to purify our souls, to enlighten our understandings—to subdue our stubborn wills—to enable us to cultivate the benevolence, meekness, and humility—the peaceableness, forgiving, condescending temper of Christianity, and not, at the same time, endeavour to act up to those glorious principles, is to show that we are but feigned petitioners for the blessings we devoutly crave. It is essential to all acceptable prayers, that we live according to them. To supplicate the throne of grace to have all sin subdued in us, and not to take all possible care to avoid all the occasions and ways of sin is but mockery. When we seek to God for his grace and power to convince us—to sanctify us—to reclaim us from our sinful wanderings—to guard us from false principles—to remove prejudice from us—to build us up in holiness and faith unto his heavenly kingdom—to enable us to do all his will, to submit to his government—to comport with his Providential dispensations, we are to improve all our best endeavours to live and act accordingly. Can he be pleased with any prayers, unless the deportment and conduct be answerable, in the supplicants? The prayer of the upright is God’s delight. The sacrifice of the wicked is an abomination to him. If we love vice, and live in the commission of known iniquity, our prayers, however many we make, or however long, or seemingly devout, cannot be pleasing to a holy and sin-hating God. The Psalmist says, If I regard iniquity in my heart, the Lord will not hear me. Such as are impenitent—unbelieving—profane and vicious God will not own and graciously hear, though they offer many and long prayers to him. We must act agreeably to our petitions for mercy, if we would be saved. None can be saved, who will not statedly call upon the name of the Lord, as they are able: and, at the same time, practice according to their prayers. An unholy person cannot be saved while such. A prayerless person cannot be saved as such. To omit stated prayer, in its various forms, allowedly, is to bar against ourselves, the gates of heavenly blessedness. It is to thrust ourselves out of the kingdom of glory. It is to plunge ourselves into misery. That our hearts and practice must correspond with our prayers, in order to meet with the divine acceptance, or be graciously answered, is plain from the following passages of Scripture.—And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.—If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not: and it shall be given him. But let him ask in faith, nothing wavering: for he that wavereth is like a wave of the Sea, driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord.—Now we know that God heareth not sinners, but if any man be a worshipper of God, and doth his will, him he heareth.—If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.—Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me and find me, when ye shall search for me with all your heart.—The Lord is nigh unto all them that call upon him, to all that call upon him in truth.—Lord thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear. Many more texts, which speak the same language, might easily be collected. But these are deemed amply sufficient to convince every mind which can be convinced at all, that our hearts and lives must correspond with our prayers—must be of the same tenour or the latter will not be heard, or the blessings implored, be granted, or the mercies sought, be imparted.—Thus have I considered the condition of salvation, specified in the text, calling upon the name of the Lord; or that stated prayer is a duty binding on all men.

Calling upon the name of the Lord is the common language of scripture for addresses to the mercy-seat of God by prayer, in all its forms, public, social, or secret. One must be included as well as the other. All must be equally included. For if we may lawfully shut out one, we may the others, with as much propriety. When such general expressions are employed, in the sacred writings, the only just and true way of interpreting them, is to extend them to all the parts or branches of the duty enjoined;—and farther, none can rationally hope to enjoy the blessings promised, unless they perform, in its true meaning and spirit, the condition upon which the blessings or good promised, are suspended. Thus, if we would be saved, we must call upon the name of the Lord, according to the true meaning, extent, and spirit of this duty. And all that do, shall be saved. There will not be one exception. God’s word of promise is sure; never will fail. If we perform the condition as required, the event—our salvation is as certain, as the word of God can make it.—

It may be subjoined, here, before we close the discourse, that calling upon the name of the Lord, may include a sincere engagement in the whole of Religion—not the duties of piety and devotion only—but of sobriety and righteousness and service of God, in an upright manner, believing his truths—studying his will—obeying his laws, comporting with his Providence—and living as his obedient children.——

As the conclusion of the whole, we cannot but be highly delighted with the easiness of the terms of salvation. They are as easy as they could be consistent with the law, character and attributes of the Supreme Being; as they could be, and be compatible with his holiness and sovereign mercy.—Herein, the wisdom and the goodness of the Maker of all things shine with a conspicuous Lustre. He always acts, indeed, with the highest wisdom, and with perfect benevolence. He requires of us only what is reasonable to be required. And the reasonableness of the Christian system is among the most satisfactory and powerful evidence of its truth and divinity.—It is divine in its nature—pure in its laws—rich in its promises—plain in its duties—pleasing in its hopes—sublime in its prospects—supporting in its consolations—grand in its offers—and in its rewards, glorious beyond all that can be imagined in the perfect state.—We are to call upon the name of the Lord, in a right and pious manner, and be saved.—And to this duty of calling upon the name of the Lord we are bound by the strongest of all ties—by our creation—by our preservation—by our redemption—by all the favours of Providence—by our dependence on God—by his glories—by his goodness—by his omniscience—by his omnipresence—by his faithfulness—by our own interest—by our innumerable wants, for soul and body, for time and Eternity. And may we be saved, if we will do it, in that manner, in which we ought?—Certainly we may. And could we desire mercy upon any lower condition?—If we murmur and complain of this, we discover the basest and vilest temper: and deserve everlasting exclusion from the blissful presence of a holy and gracious God. We must be speechless, if condemned forever.

DISCOURSE V.

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.

It is becoming fashionable not only to disesteem, but to speak lightly of the worship of the supreme Being, the fountain of all existence and blessedness. It is to be deeply regretted, that, by many his name is profaned, his sabbaths disregarded, his ordinances neglected, and all worship of him habitually omitted. Nay, it is even with one class of people, whose number is not inconsiderable, growing into a maxim, or kind of aphorism, that all Religion consists in doing right between man and man, in promoting the temporal welfare, the order, and best civil good of society. This is openly affirmed by men who pretend to clearness of thought, eminence of abilities, and extensive reading; and echoed by their admirers and imitators. They earnestly contend that Moral Virtue, or doing good to man is the most acceptable offering to the divine Being, and not only the most acceptable, but the only rational and acceptable worship, which can be performed by us to our Maker, Preserver and Benefactor. Having gone this length, they are compelled to take one step more, and to assert that all other Worship, or what have usually been called exercises and acts of Piety, are of no worth, are mere superstition and folly, fit only for the vulgar, or to amuse the uninformed and unenlightened. They forget not, at the same time, to remind us, that this superstition, as they term it, is nursed by an interested and mercenary Priesthood. But the fact is, that a system of Religion, which leaves out the duties we owe to God, is an essentially defective system: and no man of reflection and discernment, who is not a disbeliever in the divine Excellence and revealed religion, can adopt it. For men of thought and good capacities to deny or object against the duties, due from us to the first cause of all things, is quite unaccountable, provided they, at the same time, pretend to give credit to any religion at all. But what is still more strange is, that any who pretend to love and fear God, should yet deny all stated worship of him, whether public, social or secret, and refuse to engage in any duties of devotion, until moved or impelled thereto by some supposed inward impression. This, all must see who exercise their reason, is in effect to deny, and virtually to renounce all divine worship.—And whatever such may profess or declare, so it is, has been, and always will be judged, by all rational men.

A greater service, therefore, cannot be done to the true and spiritual Religion of Jesus Christ, to morality, to order, to virtue, and the happiness of the Community, than to explain and urge the obligations, advantages, and importance of stated public worship. This is now proposed. The low condition of Religion and the existing circumstances of our Land, have induced me to enter, at this time, on this great, useful, and essential subject. It is a subject often indeed discussed. Many excellent discourses and treatises have been written upon it. It is a cause, which hath been pleaded by learned and eloquent advocates, and of such merit in itself, as to deserve all the defence, which can be given to it, by its ablest friends. I would contribute my mite to place it in an advantageous and inviting light, hoping my exertions may not be altogether unavailing. May that gracious and merciful God, whose we are, and whom we ought to serve, smile on this attempt to recommend to all, stated public worship, the honours of his name!

In the progress of these discourses, what is intended is to evince the duty. And then illustrate the beneficial tendency of public worship.

The first thing proposed is to evince the duty of public worship. What is now before us it to prove, by plain arguments from reason and scripture, that all people are under obligations to worship, in a stated public manner, the Deity, such obligations as cannot be violated without the highest criminality. Thou shalt worship the Lord thy God and him only shalt thou serve.

The occasion of our Saviour’s mentioning this great original law of worship, which is binding on all intelligent Creatures in all worlds, on one as much as another, was the attempt of satan to persuade him to pay divine worship to himself. For the trial of our Lord’s Virtue, this enemy of God and man was permitted to tempt him, during forty days of miraculous fasting, in the wilderness of Judea. The temptation was conducted with wonderful art and address. The ability and experience of the tempter were called forth. In the progress of his assault, and as his last effort, he endeavors to excite within the innocent bosom of the Son of God, the sinful emotions of ambition and pride. For this purpose, he makes the greatest and most splendid offers of temporal honor and grandeur, shewed him while on the pinnacle of the temple, all the kingdoms of the earth and their glory, (pourtrayed, no doubt, on his imagination,) and promised them all to him, provided our Lord would fall down and worship him, or pay him that service and those acknowledgments which were due to the one, only, living, and true God; and which could not be paid to any mere Creature, however exalted, without being guilty of gross Idolatry. But the snare, though most artfully laid, and managed with dextrous skill, was in vain. The temptation did not succeed. Our Lord was invulnerable. Though there was no sin in him for the temptation to work upon, yet the more holy and pure his nature, the more afflicting and disgustful must the temptation have been. He replies, as in the text, with pious indignation. Then saith Jesus, get thee hence Satan, for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve. He most pertinently and beautifully appealed to, and cited scripture, as our supreme guide, or primary rule by which to regulate all our conduct, to repel the solicitations of the subtle tempter. Hereby he put an honor on the written word of God. And he has left us an example, whenever we are harassed with temptations, to go and do likewise. Perfect as he was, in moral goodness or innocence, he repaired not to any internal directory, as the primary guide, but to the written word of God, as the alone and supreme directory. And here, in the text, he lays down the great moral law relating to our duty to our Maker. And what he delivers is as plain and peremptory a commandment as any that can be delivered. Thou shalt worship the Lord thy God, and him only shalt thou serve. We may offer religious homage and praise to no other. If we do, we are Idolaters. We must worship and serve the one true God. He does not wait to know whether his rational creatures be willing to worship him, or whether they fancy that they have an inward prompter to tell them when to worship, or how to worship him. He does not allow them to postpone his worship, till they think the spirit moves them to attend upon it. Because they may be awfully deluded here. For it is impossible for man, utterly impossible, to know whether he be not mistaken about the movings of the sprit, at the moment. We have a sure rule. The commandment is as express and peremptory, as words can make it. Thou shalt worship the Lord thy God, and him only shalt thou serve. The great sovereign of the Universe, the Almighty maker of heaven and earth issues out his Mandate. It is absolute and unconditional. It is suspended on no condition whatever. It is not, thou shalt worship the Lord thy God, provided you be willing, provided you feel disposed, provided you think it best, provided you fancy the spirit moves you to it. Such provisos would nullify and vacate the Commandment altogether. Are we thus at liberty to render the laws of God null and void, or of no effect? Woe unto that man, or body of men, who undertake thus to modify and tamper with the law of God, under any pretext whatever. It is at our peril to disobey, or put off, or omit to comply, with this great moral law of heaven. If we pretend to any superior rule, we presume to legislate for ourselves, and are wise above what is written. Man’s inventions are not to be put in the place of, or to supersede the express command of God, relating to his worship.

But how far doth this great moral law of worship extend? How much doth it include? All who have common sense cannot but know that the right way of interpreting an absolute and unconditional law is to apply it to all that, to which it is, or can be applicable. According to this rule of interpreting, the law now under consideration reaches to all men, of all ages and nations. It binds all rational creatures, in the whole universe of the almighty, angel and men, one as much as, and as fully as another, without one exception or limitation. Wherever any rational creature or moral agent can be found, in heaven, on earth, or in any part of universal nature, there this law extends, and binds him eternally and unchangeably.

Further, it is obvious to remark, that this law embraces all the ways, times and seasons of worship. It is impossible but that it should comprehend them all, one as much, and as fully as another, according to the nature and circumstances of the case. We are bound forever, eternally, and unalterably to worship God, in all the ways of which we are capable, and at all fit times and proper seasons, in a public, in a social, and in a private manner. For you will be pleased to observe, that this law of worship comprehends one duty of it, as much as another. It comprises indeed all the branches of it equally. It bids us worship and serve the Lord our God, in all his public Assemblies,—in our houses—in our closets—on all other fit and proper occasions or stated seasons, constantly, perseveringly, while life and breath and being last. For if we say it doth not bind us to pay devotion and adoration, gratitude and religious praise statedly in our Families, we may, with equal justice, say it doth not bind us to offer homage to God in religious retirement, in our closets. We may, also, say it includes not stated public worship. And then we may proceed one step further, and say it binds us to no worship at all. To say it only binds us to worship God, the author of every mercy when and how we may fancy the spirit moves or impels us, we say as much as that we will be our own judges, whether we will ever offer one prayer to the fountain of life and glory, the king, immortal, and invisible, or not: that is, we arrogantly assume the power to legislate for the Deity—to alter—repeal—and modify his law of worship as we please—or as our own fickle and perverse imagination suggesteth. This in effect is to ascend the Throne, to take the work of legislation out of God’s hands into our own.—What daring impiety and presumption!—What ignorance and wickedness are in the heart of man!

With evident propriety might we attempt to establish from the text the duty of the stated worship of the supreme Being, in all its forms; but in the subsequent reasonings, our attention will be principally confined to stated public worship to be constantly attended upon, on all God’s holy sabbaths. The arguments however to evince this to be an indispensable duty, when we are able to attend upon it, at least many of them, will apply with equal force to prove the duty of social and secret worship; that is, we are indispensably obliged, to worship God, statedly, in our families, and in our closets, as well as, in his sanctuary.

1. The very reason and nature of things may convince us that God is to be publicly worshipped by his reasonable Creatures. Public worship comprehends, in general, solemn prayer, religious praise, and pious instructions. An essential part of public worship is stated and solemn prayer, preferring unitedly petitions for both temporal and spiritual blessings to the Throne of grace, devoutly imploring the free and full remission of sin, and gratefully recognizing the receipt of past mercies. Where there is no prayer offered to him, who, in gracious condescension, hath stiled himself the hearer of prayer, there is consequently no worship. Now had we no knowledge of Revelation, or suppose there never was any, we contend, that the light of reason would be sufficient to convince us that the public worship of the Deity is an indespensable duty. That homage from us is due to the one Supreme Being seems to be a very obvious dictate of reason. For if he exist at all, and be necessarily what he is, from Eternity to Eternity, his existence ought to be noticed by us, in a becoming manner, not only meditated upon, but reverentially regarded—regarded with adoration and praise. He is in himself infinitely glorious and transcendently excellent, and of course, must be worthy of all love, esteem, and obedience. Rational creatures, are bound, by the intelligent nature with which they are endowed, to pay the Author of their existence, all the homage of which they are capable, and all those acknowledgements of gratitude, praise, and affection for which they were formed. That they are made capable of knowing, loving, fearing, and serving God cannot be disputed; and never was disputed. If capable of worshipping the Father of our spirits and former of our bodies, they are bound to do it. The very relation we stand in to him, obliges us to honour and serve him. In the very nature and necessity of the case, certain relations subsist between the Creator and Creature. It is impossible that these should be dissolved. They will necessarily continue, in full force, as long as the created nature continues. Whatever changes it may undergo, there can be no dissolution of these relations. They cannot but remain to all eternity, if the created rational nature be to continue forever. And that it will, is highly probable from reason, and the instructions, which can be collected from the best and wisest researches of philosophy, and is fully revealed in the Gospel, in which life and immortality are brought to light. As long, then, as the rational Creature exists, so long the relation he stands in to God, as his Creator, lawgiver, sovereign, preserver—beneficent parent, governor, and judge, will continue. So long, consequently, the obligation to pay all possible adoration and praise, fear and reverence, gratitude and love to him, will continue. We cannot get clear of this obligation. Our crimes or follies, however great cannot annul it. We may as well think to change heaven and earth, as to change this obligation. He that made us and preserves us, certainly hath a right to challenge from us, all the service we can render unto him. For on account of the infinite glories of his nature he must be worthy to receive from us, the affections of our hearts, the praises of our tongues, and services of our lives.

And to render unto him the glory and honour due unto his name, by a religious homage, is as much a moral duty as the offices of justice, mercy, and humanity. The moral Law as much binds us to love and serve God, as to do good to man, to promote his just rights and true happiness. Why are we to do unto others, as we would that they should do unto us, but because the very condition of our nature points it out as proper; reason, common sense, and common interest bind us. We participate of one nature, are placed in the same probationary state, and are liable to the same common evils. Man is then related to man. All are brethren. The laws of reason therefore oblige us to do justice to all:—to be compassionate:—to be condescending—to endeavour to advance the good of all, as we have ability and opportunity. Because the divine Being is our Maker and upholder, for the earth is his, and the fulness thereof, the world and they that dwell therein, we are to worship and serve him. The infinite greatness and glorious majesty of God lay us under the most sacred bonds to worship him. For the Lord is a great God, and a great king above all gods. In his hand are the deep places of the earth; the strength of the hills is his also. The Sea is his; and he made it; and his hands formed the dry land. O come let us worship and bow down: let us kneel before the Lord our Maker. For he is our God, and we are the people of his pasture, and the sheep of his hand. Here, in these words of pious David, we are to worship God, because he is God—great and glorious—and because the Maker of the world—and our constant benefactor.

Whether he need our religious services or not—Whether they can benefit him or not—Whether they avail to excite divine commiseration or not—or to change the divine purposes or not—is not the question. He is infinitely exalted, it is conceded, above all blessing and praise, whether of angels or men. His beatitude and glory are incapable of receiving an increase, or sustaining a diminution. His benevolence and clemency are boundless. His omniscience precludes any new information. All our wants and necessities are perfectly before him. The condition of each member of his immense family, in heaven and on earth, is known to him, the blessings which they may need, the dangers which may threaten—the storm which may impend. In regard to the worship of our Father who is in heaven, therefore, the question is, whether it be proper and fit in itself,—whether reasonable—whether the moral law enjoin it. The good it is designed to accomplish respects the worshipper—not the object worshipped. A very mistaken and absurd idea of prayer have those, who suppose the end of it, is to bring any accession of honor or felicity to God. He needs us not. But we cannot be happy without his favour. His favour is life; and his loving kindness better than life. We want his blessings, and must perish forever if they be withholden. And prayer is a mean appointed by him, to obtain all needed mercies.—It hath, therefore, an important—a glorious end.

Moreover, there is another consideration most interesting. We are social beings. Every thing indicates that we were made for society. We are placed in society. As individuals, or singly, we can worship God. We are, consequently, obliged to do it. Were there but one intelligent Creature, in the whole universe, he would be bound, statedly and constantly, to pay homage divine to his adorable Maker. But as we are connected with our fellow-creatures, whether in smaller or larger circles, there are superadded ties to bind us to offer religious addresses to heaven, at all proper seasons or fit times: for there is a time or season for every purpose and duty.—Again, as formed for and placed in society, we have social wants, and, therefore, should look to the author of all good for a supply of them. We should seek his bounty. We have public mercies conferred upon us. These we are bound, by the very nature of the thing, thankfully to acknowledge. We have sins which ought to be jointly confessed, repented of, and pardon solicited, publicly. As a Community or public, common evils are to be deprecated, common favours in Providence owned, and common guilt bewailed. As a people or public we need the smiles and protection of the Almighty. We cannot prosper without them. He orders favourable seasons. He disposes of all public concerns. With him, it is to do as he pleases with us—with ours—with all his people—with all creatures. The very principles of reason, then, teach us jointly to acknowledge our dependence upon him, from whom cometh down every good and perfect gift; who can make us happy—or let us by leaving us to ourselves be miserable. The conclusion is we should engage in his stated public worship and praise. We are capable of doing this. We were made on purpose to shew forth his divine glories and praise. Our tongues, can utter abundantly the memory of his goodness. The faculty of speech, by which we are distinguished from the brutal world, was imparted to us, not to curse and blaspheme, but to praise and adore the glorious donor—not to slander and injure man—but to plead his cause, and the cause of Virtue—to aid man in the road to bliss.

By convening together statedly to worship God, we put a public honor on his name, attributes, providence, and ways. We proclaim to all, that we feel ourselves dependent on him, and subjects of his moral government.—But even beyond this, our being together for public worship quickens and animates each other in things divine and heavenly. It assists and strengthens all the offices of humanity, increases our sense of moral Virtue—is contributing to the honour of Virtue and the depression of Vice. Nay, the power of sympathy—our wish to stand fair in the estimation of each other—the passion of shame—and sense of decency may all, by our being together statedly, in holy time, for the purposes of religious worship, be brought to contribute their proportion to advance the interests of morality, and human happiness. The benevolent lover of God and order—the well-wisher to man’s best and real good—and the peace and happiness of society will stand in a kind of pleasing transport and rapturous gratitude, at the wisdom and goodness of God in appointing public worship. And he cannot but esteem it not a duty only, but a rich privilege to engage in it, at its stated returns.

As reason, thus, teaches us the duty of worshipping the God, who made us, in all the ways, of which we are capable, public, or private; so, it is, here, not improper to remark, we find that much the greater part of heathen nations, in antient days, at set times—or stated seasons, paid some kind of homage to their Idol-Gods. They had their stated sacrifices, oblations, and libations, either annual, or monthly, or weekly. They had their domestic and supreme Divinities, and performed to them not only public, but private, and family devotions. Reason, then, binds all men to pay worship to a superiour power. Revelation points to the right object, and marks out the only true way.

2. God, in his word, most expressly commands us to worship him, and signifies his will, in so plain a manner and so repeatedly, that none can deny the duty, who will be upright in searching his word. We may pretend that we must put off worshipping him, till we reckon we have some internal impression, or impulse, or moving on the soul, or that professed mute worship is sufficient to answer a clear Conscience, but God will not be mocked by such weak pretences. For such pretences disgrace reason, and insult common sense. They are but sorry pleas to evade a plain command. And he who denies, under any cloak whatever, or endeavors to dissuade from the duty of the stated public worship of the Majesty of heaven and earth, can be accounted nothing less than an enemy to God and man, to the glory of God and Salvation of man. Then said Jesus get thee hence, Satan, for it is written thou shalt worship the Lord thy God, and him only shalt thou serve. The moment Satan artfully attempted to seduce him from the worship of the one true God, and to draw him to Idolatry, he bids him depart. He frowns upon him with indignation. Get thee hence Satan. Here is an example for us. The moment any one denies, or reproaches the worship of the one supreme Being, our fears should be alarmed, our concern should be roused. Omitting or disparaging, by vile sneers, the worship of God is one of the first steps to a denial of all religion, and to a profligate and immoral life. For a writer of note, and not of the Priesthood, asserts, “that there can be no morality without Religion.”

According to the text, we are to worship God, because he is God: and we are to serve him alone, because there can be but one God—one true God. For all Idols, are a vanity and a lie. And not to worship him, statedly, is to neglect him, to forget him, to forsake him, to be hostile to religion. He has always had a church and people in the world who have faithfully served him. He reared the frame of nature, as a kind of spacious and august Temple, and placed man at first in it, as a Priest to the mouth of creation to offer prayers and praises continually before him. All inanimate things, as it were, silently worship him. It is man’s business to render vocal their homage. He is not to be mute, but to speak forth the divine praises. In the earliest times, God had public worship offered to him, Gen. iv. 26. Then began men to call upon the name of the Lord. Then, began they, as soon as their numbers were adequate, to worship God publicly. A day for solemnizing public worship was instituted in Paradise. Gen. ii. 1, 2, 3. Thus the heavens and earth were finished, and all the hosts of them. And on the seventh day God ended his work which he had made: and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it, he had rested from all his work which God had created and made. The appointment of a Sabbath implies the appointment of public worship. A Sabbath, or seventh part of time to be kept holy, necessarily includes the worship of God. For if he were not to be publicly honored and served by his people, in a collective capacity, why need there be a day of rest to be weekly celebrated by religious adoration and praise? And that the Sabbath was observed, and public worship performed by the Saints of the old world cannot be doubted by any, who believe that God had a seed to serve him, in that early age of the world. After the flood, we know that men publicly worshipped God. For we read of their erecting altars, in one place and another, where they removed or resided, and offered sacrifices and praises. Noah, who lived several hundred years before the deluge, and was the father of the new world, was a Preacher of righteousness. But the office of a Preacher cannot be executed without hearers. People must have assembled therefore at stated seasons, to hear him, and to join in worshipping God with him.

When the moral law was given, God commands all to worship and serve him. The moral law was given to Israel as a people, and they were absolutely ordered to worship and serve, as a people, the true God, in distinction from all Idols. The first commandment points out the object of all religious prayer and praises. Thou shalt have no other God before me. They were to forsake all Idols. They were to own, acknowledge, and serve the God of heaven and earth. They were publicly, or as a people, to own, cleave unto, and worship him.—The second Commandment forbids all image-worship—all corruptions and mixtures of human invention in the worship of God. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them. For I the Lord thy God am a jealous God. The reason which God gives, for prohibiting all Idol or image worship is his being jealous for his own honour. He will not give his glory to another, or have any competitor in worship. To worship Idols is directly to forsake and disown him. The third commandment prohibits all profaning the name of God, or his word, or works, or attributes, or any thing whereby he makes himself known. The fourth specifies the proportion of time, the stated season, and appoints the sabbath—or rather renews the appointment of it, for the original appointment was, at the close of Creation, when the six days of labour were ended. All these four commandments relate to the right worship and service of God—the true God; and are honoured with the name of the First table of the law. The moral law begins with our duty to God. It is altogether fit and reasonable that it should begin with our duty to him, who is the sum of all being and blessedness. Divine revelation puts every duty in its proper place. It does not let a less important one occupy the place of a more important one. Our first duty—is with him who is the first of all beings, and infinitely the most glorious.—Can any deny that the worship of God is a moral duty, when so much of the moral law is taken up in commanding it, and regulating it? Then one of them which was a lawyer, asked him a question, tempting him and saying, Master which is the great commandment of the law: Jesus said unto him, thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. Our Lord thought that the first duty of man was to love and serve God.—And that person must have a very perverted mind who can suppose, that the neglector of divine worship can be said, with any propriety, to love God.

Again, The tabernacle was erected for the public worship of God. It was fashioned by divine order. The very form of it was given to Moses in the mount. Speaking of the various articles used in that wonderful structure, the command to Moses, is, And look that thou make them after their pattern, which was showed thee in the mount. The Tabernacle was the appointed place of public worship for the people of Israel, or God’s visible professing people, in their travels through the wilderness. It continued to be the place of public worship for the nation, till the temple, one of the wonders of the world, was built by Solomon. Here God recorded his name. Here the people were commanded to come. The symbols of his divine presence were in this place. And the Lord went before them by day in a pillar of cloud to lead them the way; and by night in a pillar of fire, to give them light: to go by day and night. He took not away the pillar of the cloud by day, nor the pillar of fire by night from before the people. The glory of the God of Israel filled the Tabernacle, was over the mercy-seat. He promised them his blessing in the place of public worship. In all places where I record my name, I will come unto thee, and I will bless thee. After the people had gotten possession of the promised land, the Ark of the covenant was lodged in Shiloh, and there for a long time, the people celebrated divine service. When the temple was finished, Jerusalem was fixed upon as the permanent seat. Three times a year all the males were to appear before the Lord in Zion. After the captivity in Babylon the privileges of the sanctuary were again restored. A second temple was built by Zerubbabel, and Israel continued to worship, at Jerusalem, until the Messiah came.

On every Sabbath day, the law of Moses was read and explained by the appointed Teachers, and Songs of Zion were sung. When our Saviour was on earth, in Judea, there were Synagogues, at convenient distances, for public worship, and he honored the Sabbath and public worship by his punctual and constant attendance. And Jesus came to Nazareth where he had been brought up; and as his custom was, he went into the Synagogue on the Sabbath day, and stood up for to read. And even unto this day, the Jews continue the same practice of worshipping God publicly on their Sabbath-days. Isaiah prophesying of Gospel times says, It shall come to pass that from one Sabbath to another all flesh shall come to worship before me saith the Lord.—On the first day of the week, when the disciples came together to break bread, St. Paul preached unto them ready to depart on the morrow, and continued his speech until midnight. In places too numerous to be particularly cited, all men are directed to hear the word preached—to attend to it—to obey it. Jesus Christ called and sent his Apostles to proclaim the good news of Salvation. They universally attended the worship of God—prayed—preached—and in religious songs, celebrated the divine praises. And we find it has been the invariable custom of Christians, from the times of the Apostles, down through all ages, and in all countries to the present day, to convene for public worship, in God’s sanctuaries and houses of prayer, from week to week, on the Lord’s day. And we are now, this day, in God’s house, for the same purpose. It is more indeed owing to the institution of public worship, than any thing else, that we now enjoy the Christian Religion; that it has not long ago been lost. Upon the whole, by public worship the interest of the Gospel is supported—the communion of saints preserved—and the kingdom of the Redeemer enlarged.——