The nature and importance of Christian worship; considered in a sermon, preached, July 4th, 1800, at the dedication of the new meeting house in the southwest part of Charlton. Erected by a number of inhabitants, belonging to Charlton, Sturbridge and Dudley. / By Erastus Learned, A.M. Pastor of the Congregational Church in Charlton. ; Published by particular request.

A DEDICATORY SERMON.

JOHN IV. 23.

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.

TO worship God is a duty, that hath been generally acknowledg|ed by mankind; and, in all ages and countries, there have been institutions of religion. It is a duty enjoined by reason, and en|forced by divine revelation. Even those, who were favored with no written revelation of the will of God, might clearly see, by the visible things which were made, his eternal power and godhead, and be left without excuse, if they neglected to worship and adore him. And frequently are we called upon, in the Scriptures, to attend to this important duty. The Psalmist exhorts; O come, let us worship and bow down, let us kneel before the Lord our Maker, for he is our God. Our Saviour has said; thou shalt worship the Lord thy God. And the Apostles have taught us, both by precept and example, Not to forsake the as|sembling

of ourselves together, for divine worship, as the manner of some is. But, notwithstanding mankind have been in all ages, generally agreed, in consider|ing divine worship as an important duty, it is to be lamented that religious institutions have, at the same time, been so generally abused. A small acquaint|ance with the history of mankind, will shew us, that great indeed have been the mischiefs of mistaken zeal; of zeal contending, not only about doctrines, but places and modes of religious worship. Religious institutions, which were designed to promote love to God, peace on earth, and good will to men, have been perverted, by superstition and enthusiasm, to the purposes of discord, and bloody persecution. Our blessed Saviour, knowing what was in man, seems, in the passage here cited from the Gospel, to have intended totally to prevent these evils, by plainly declaring, that neither particular place nor mode of worship, should be of any intrinsic value under the christian dispensation; that the local and peculiar worship of Judaism was to give way to a worship of a more exalted nature; that the hour was now come, when the true worshippers should worship the Father, in spirit and in truth: Not with the painful rites and ceremonies required by the law, which were only shadows of things to come; but with that more sub|lime and spiritual worship which should suit the genius of Christianity; for the Father, saith he, seeketh such to worship him.

The text, considered in its connexion, discovers to us, not only the nature of Christian worship, but also the reason of God's various dealings with the children of men; that, "while he sits enthroned in the glories of unchangeable wisdom, he condescends to the weakness of his creatures, and adapts his laws to their various situations and capacity."

"At the time of the migration of the Jews from Egypt," says a learned Divine,* 1.1 "the whole world was sunk into idolatry. They alone were blessed with the knowledge of the true God: Yet even they were perpetually relapsing into the absurdities of idol worship. Hence that load of peculiar ceremo|nies was imposed on them; all tending, by various means, to one great end; that of keeping them pure from idolatry, of separating them from the worship of the Pagan nations that surrounded them, and of confirming them in that of the true God. To this end, the temple was built and the worship establish|ed at Jerusalem. Hither the whole nation was obliged to resort at stated times, to prevent their re|lapse into idolatry. The Samaritans were a sect, who had divided from the Jews, and for the same ends had built a temple on Mount Gerizim, where they likewise periodically performed the ceremonies enjoined by the law. These ceremonies, and this separation of the Jews from the Gentiles, were de|signed by Providence to be continued till the coming of Christ. But now a glorious change was to take place. The world was, by this time, prepared, by higher degrees of knowledge, for the reception of the Gospel. This was the hour appointed, for the Sun of Righteousness to arise, for his light to be spread over the face of the whole earth. Every circum|stance and ceremony was now to be done away that tended to keep up the former separation; nothing was to be established, but what tended to the general union of mankind; and the peculiar, the local and periodical worship of Jerusalem, was to be swallowed up in that more spiritual dispensation, which was designed to produce universal peace and charity."

This being the design of Providence, in its various dispensations, we may only attend to the occasion that introduced the words of our text, in order to dis|cover at once its meaning and propriety.

As our Saviour journeyed from Judea to Galilee, he passed through Samaria. Being fatigued with his journey, he sat down by a well and sent his disci|ples into the city to procure some provisions for their refreshment. While they were gone, there came a Samaritan woman to draw water. Our Saviour saith unto her, woman, give me to drink. Knowing him to be a Jew, by his dress, or dialect, she was much surprised at his request. She thinks it strange that he did not manifest the same obstinate temper towards the Samaritans that the Jews had constantly done. She wonders that he should condescend to ask this kindness of her; for it was the pride of the Jews, "that they would endure any hardship and suffering, rather than be beholden to a Samaritan." How is it, says she, that thou, being a Jew, asketh drink of me, which am a woman of Samaria; for the Jews have no dealings with the Samaritans. Their discourse being thus introduced, our Lord improves the occa|sion, to instruct her in spiritual and divine things. He acquaints her of the water of life, that grace of God, which refreshes the thirsty soul and prepares it for eternal felicity. He opens to her memory many of the scenes of her past life, and convinced her that he was a Prophet, or one that was endued with extraordinary communications from the Divine Being. Anxious for further instruction, she wise|ly improves the opportunity to inquire concern|ing that dispute which had so long kept up the most bitter enmity between the Jews and the Samaritans. Our fathers, says she, worshipped in this mountain; and ye say, i. e. the Jews say, that in Jerusalem is the place where

men ought to worship. It was agreed between the Jews and Samaritans, that 〈◊〉〈◊〉 ought to be worshipped some where, and that ••••••••gious worship was a matter of very great importance. But the subject of vari|ance was, where, i. e. in what particular place they should worship God. Jesus saith unto her, woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem worship the Father:—But the hour cometh, and now is, when the true worship|pers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him.

The Jews and Samaritans were both expecting the hour to come, when, either by some divine revela|tion, or some signal providence, this matter should be decided, either in favor of Jerusalem or of Mount Gerizim. But how differently was it decided from the expectations of either party! The object of wor|ship is indeed still to continue the same. The Jews worshipped God under the character of a Father, and so did doubtless the Samaritans. This part is still to remain. But a period is now put to all niceness and all differences about the place of worship. The dissolution of the Jewish economy, and the erecting of the evangelical state, "have set this matter at large," as one expresses it, so that it is a thing per|fectly indifferent in what particular places men wor|ship God. The worship of God is not now, under the Gospel, appropriated to any particular place, as it was under the law; but it is required, that men pray every where, lifting up holy hands without wrath and doubting. Our reason teaches us to consult de|cency and convenience, in the places of worship; but our religion gives no preference to one place above another, in respect of holiness and acceptable|ness to God.

It is now required of all that worship God, that they worship him in spirit and in truth. A change has taken place in the nature of the worship. Chris|tians worship God, not in the ceremonial observances of the Mosaic institution, but in spiritual ordinances; consisting less in external parade, but animated and invigorated with a divine power and energy. The worship, which Christ has instituted, is rational and intellectual, and refined from those external rites with which the worship of the Jews was clouded. There is also, under the Gospel, a change in the temper and disposition of the worshippers. True christians worship God in the spirit. They depend upon the holy spirit of God, for strength and assist|ance, yielding their souls to his influences and ope|rations. They devote their own spirits to, and em|ploy them in, the service of God. They worship him, with steadiness of mind, with pure affections, and with all the powers of their souls. They also worship him in truth; i. e. with sincerity of heart; without any disguise or hypocrisy. They have truth in the inward part, as the Psalmist expresses it. They regard the power more than the form of Godliness; they aim at the divine glory, more than to be seen of men; and draw near to God with a pure heart.

Several reasons may be offered, why mankind should worship God in spirit and in truth.

1. Because, under the Gospel, they only are the true worshippers, and they only will be accepted. The Father seeketh such to worship him. This implies that such worship is necessary in order to meet with the approbation of Heaven. When God comes to judge the world by Jesus Christ, it will not be of any importance, where mankind have worshipped the Father; but in what manner they have done it:—Whether they have put on the external sanctity of

the hypocrite; or, whether they have worshipped in spirit and in truth. Again,

Our Saviour has observed, that God is a spirit, and offered that as another reason, why he should be wor|shipped in spirit and in truth. The spirituality of the divine nature is a very good reason for the spiritu|ality of divine worship. If we do not worship God, who is a spirit, in spirit and in truth, we neither give him the glory due unto his name, nor can we rea|sonably hope for his favor and acceptance.

Thus we see, that the words of our text were de|signed to shew, that the time had already come, when men should no longer confine their worship of God, to any particular place, nor adhere to any par|ticular mode, but should worship the Father in spirit and in truth: That the whole "universe is his tem|ple, and all space his abode;" and that one particu|lar place, in itself considered, is no more acceptable to him than another; that the sincerity and purity of the heart is what God chiefly requires.

But as, in avoiding one extreme, it hath too often been the fate of mankind to run into its opposite; so here, this declaration of our Saviour in the text, which implies only the abolition of the ceremonial law, and the establishment of a more pure and spir|itual worship, has been frequently misapprehended, as being an express licence for neglecting all exter|nal ceremonies in religion, and even all public wor|ship. But the examples of the Apostles and primi|tive display of Christ, are sufficient to convince mankind, that our text was never designed to destroy all public institutions of religion; but to shew the purity and spirituality of that worship, which, under the Gospel, should succeed the pompous and local worship of the Jews. We have not only the exam|ples of the first christians assembling for public wor|ship;

but we re positively commanded, not to for|sake the assembling of ourselves together as the manner of some is. And indeed, while we are in our present imperfect state, it will be found necessary, on im|partial inquiry, to attend to the public institutions of religion, in order to accomplish that great purpose of worshipping God in spirit and in truth.

Let us then inquire into the necessity and usefulness of public worship.

1. The public institutions of religion are necessa|ry; because without them, mankind in general would relapse into a state of barbarism and a total forgetfulness of all religion. "I believe," says an excellent writer,* 1.2 "it is no breach of truth or char|ity, to affirm that a great part of mankind are so im|mersed in business or pleasure, that they seldom turn their thoughts on God, seldom recollect either their obligations to him, or their dependance on him, ex|cept only when they are drawn by the stated returns of public worship. Some indeed are so hardened that they are deaf to every call; but much greater numbers are swayed by the power of custom, and yield to the rules of decency, when they would scorn those of duty." Assembling together affords also opportunities for moral and religious instruction to those who would otherwise receive none. "In all Protestant countries, the elements of natural religion, and the important parts of the evangelical history, are familiar to the lowest of the people. This gen|eral diffusion of knowledge amongst all orders of christians, which will appear a great thing when compared with the intellectual condition of barba|rous nations, cannot fairly, I think, be ascribed to any other cause, than the regular establishment of

assembling for divine worship."* 1.3 In these assem|blies, there are none perhaps, who receive not some temporary impressions of religion, which, though they work not their entire and full effect, though they be soon choaked by the cares and pleasures of the world, yet keep those cares and pleasures from swal|lowing up the soul in a total degeneracy. Others, perhaps, are awakened from the delusion of sin, to a sense of the importance of piety and religion, are roused from their lethargy of soul, to listen to the warning voice, which bids them return to the right way and walk in it. These reasons bind all the mem|bers of a community to uphold public worship by their presence and example.

But besides the direct necessity of public worship, in order to improve the minds and morals of man|kind, there are other valuable advantages to be de|rived from the immediate attendance on this duty.

1. Joining in prayer and praises to their common Creator, has a sensible tendency to unite mankind together, and to cherish and enlarge the generous affections. When they acknowledge themselves sprung from the same original, "preparing together for the period of all worldly distinctions, reminded of their mutual infirmities, and common dependen|cy, imploring and receiving support from the same great source of power and bounty, having all one interest to secure, one Lord to serve, one judg|ment, the supreme object of all their hopes and fears to look towards, it is hardly possible, in this position, to behold mankind as strangers or enemies, or not to regard them as children of the same family assem|bled before their common Parent, and with some portion of the tenderness that belongs to the most

endearing of our domestic relations." It is not to be expected, however, that any single attendance on divine worship should produce any considerable or lasting effect of this kind; but the frequent return of such sentiments and feelings as are naturally ex|cited by the presence of a devout congregation, may soften many unkind passions, and produce in time, with the blessing of God, a most extensive and per|manent benevolence.

Again, "Assemblies for the purpose of divine worship, placing men under impressions, by which they are taught to consider their relation to the Deity and to contemplate those around them, with a view to that relation, force upon their thoughts the nat|ural equality of the human species, and thereby pro|mote humility and condescention, in the highest orders of the community, and inspire the lowest with a sense of their rights." Mankind are apt to make too great distinctions with respect to the different situations of men in the present life. Honor, wealth and power are too much the idols of the world.—But all classes and distinctions of men uniting to|gether to worship and adore their common Lord and Master has a happy tendency to improve the charac|ter of both high and low, and to impress on their minds a sense of their natural equality. Ruler and subject, rich and poor are distinctions that will con|tinue among men no longer than during the contin|uance of this short life; and those distinctions are almost lost, when mankind are considered in a rela|tion to the great Creator and Governor of the uni|verse. Great then must be the utility of public wor|ship, being calculated to produce such happy effects. But beside these great effects, we must not forget the powerful influence of example in the public worship of God. By example, I mean, not only that which

excites imitation in the external acts of worship; but, "that sympathy of soul so strongly prevalent in human nature." The passions of mankind are con|tageous. Fear, hope, grief and joy, shining forth in the countenance of our fellow creatures, strike them|selves into our hearts, and awaken corresponding feelings in the soul. Thus the sight of a congrega|tion, seriously united in worship, naturally inspires additional degrees of piety and reverence.

From this brief display of the subject before us, we discern the necessity and utility of public worship, even in accomplishing that great purpose of wor|shipping God in spirit and in truth. And in conse|quence of the truths brought to view, in the preced|ing discourse, I shall now add a few observations adapted to the occasion of our assembling together, at this time, and then close. And,

1. We may observe, that as God, under the Gos|pel, has required us to worship him in spirit and in truth, without confining his worship to any particu|lar place or mode, we should exercise mutual forbear|ance and charity towards all christians, though they may not unite with us in the same place and mode of religious worship. As we live in a land of civil and religious liberty, all christians have a right to con|sult their own convenience in choosing their places for religious worship; and their own consciences with regard to the mode. Though the convenience of an individual, or of a few, ought, many times, to be sacrificed to the public good; yet when a number of christians can consult their own convenience with|out any injury to others, they have an undoubted right so to do; and this right ought to be secured to them by the laws of their country. And if the laws will not permit them to enjoy this right, they are forced to suffer, in this particular, an unreasona|ble deprivation of liberty.

Besides: Too great an attachment to particular places and modes of worship has been often attended with pernicious consequences. It has cherished a spirit of pride and vain glory, and expelled christian charity and all those amiable virtues, which ought ever to reign in the human heart. Different sects and denominations of christians, who have placed their whole religion in their peculiar places and modes of worship, "have branded each other with the most odious names, and conducted towards each other with such mutual hatred and uncharitableness, as became a reproach to the pure and holy religion they pro|fessed." Churches and societies of different opinions with regard to the externals of religion; and even members of the same church and society cannot be happy, without exercising mutual forbearance and charity. We are here in an imperfect state, and lia|ble to deception and error. The different capacities and different opportunities of improvement among mankind, render it impossible, in the present state of things, that there should be an entire uniformity of sentiment. But I consider one thing only as neces|sary for christian charity; and that is a pure and upright heart. When the serious and regular con|duct of a man, and his attachment to divine institu|tions, evinces his conformity and obedience to God, we ought to grant him the same liberty which we are willing to take to ourselves, of enjoying unmolested his own opinions. Charity and liberality are most amiable virtues; but modern liberality has degene|rated into licentiousness. Many call themselves lib|eral, because they disregard all religion themselves, and wish to have others do the same. Such persons are generally the most severe on the characters of others; especially, of those, who differ from them in their views of religion. A harsher word than

liberal, would better describe their temper and con|duct. True liberality springs from a generous and benevolent soul; and consists in treating every honest and upright man, with a suitable degree of tenderness and respect. We ought never to condemn a man, merely for his particular sentiments, unless they are accompanied with a manifest contempt of religion, or a vicious life: But, when this is the case, when men advocate licentious principles to countenance licentious practices, it is perfectly consistent with charity and liberality to consider and treat them as enemies, both to the private and public happiness of mankind. But where an upright conduct evinces an upright heart, charity and tenderness towards such a character should be ever kept alive in our breasts: And when a church or society is composed of such characters, though they may not be perfectly uniform in sentiment, yet, mere difference in opinion is no reasonable bar against union and fellowship. Again,

2dly. We may here observe and admire the wis|dom and excellence of the christian institution, in not appointing its proselytes the observance of any particular place or mode of worship. The Jews were commanded to worship the Father at Jerusalem. But the time has long since come, when an end was to be put to all distinction of place. "The Jewish ceremonial law, being appropriated to the use of one people, assembled in one place, tending only to the purpose of a temporary separation, had, in these re|spects, its relative propriety and excellence. On the contrary, the christian religion, being designed for the service of all mankind, of every age and nation, hath, with equal wisdom, left the particular places and modes of worship to the consent, and various circumstances of different times and people." So that divine worship, performed in different places and

under different forms, may be equally acceptable to God; if he be worshipped by them in spirit and in truth. Again,

3dly and lastly: We may observe, that the sub|ject we have been considering is perfectly consistent with the design of this day's solemnity. We have assembled at this time to separate this house from common uses, by a solemn public act, and to conse|crate it to the public worship of ALMIGHTY GOD. Although one place in itself considered, is no more acceptable to God than another; and he regards the disposition of the worshippers more than any, and every thing else; yet we may presume that dedicat|ing places designed for public worship is an accept|able service unto him. It manifests our reverence for God and his institutions; and may procure bles|sings which would not otherwise be conferred. For though God dwelleth not in temples made with hands; though his immensity cannot be confined within consecrated walls, but is every where present to those who worship him in spirit and in truth; yet, the holy spirit has thought fit to ascribe to places, consecrated to his solemn worship, the honor of his peculiar residence. Thus he is said to have dwelt be|tween the cherubim of the mercy feat. The temple is called his house, his court, the habitation of his ho|liness, the place where his honor dwelt. And we find a respect, suitable to these high characters, paid towards the temple at Jerusalem, by the greatest ex|amples of piety, and enjoined as a religious duty.

Our blessed Lord, the Author of our holy reli|gion, far from discouraging such reverence, mani|fested his concern for it, by an act of zeal the most extraordinary of any that appeared in his whole life. In the reproof of crimes in general he was meek and lowly. Even the blasphemies and indignities offer|ed

to his own sacred character, he bore without re|sentment or complaint. But when he saw the house of prayer, his Father's house, profaned, his resent|ment enkindled and broke out into a "holy trans|port of indignation" against the offenders. With a scourge of small cords, he drove them in haste from the temple, unwilling to see a house, dedicated to the service of God, polluted by the iniquities of the peo|ple. And to christian temples we ought to manifest a suitable degree of reverence. We cannot surely ima|gine that irreverence shewn to the worship Christ himself has instituted should be without offence to him, who was so highly provoked with that, shewn to the worship of the former dispensation. Places set apart for religious offices, shew that the honor of religion is thereby intended. They are calculated to give men an awful sense of the duties they are to perform, and to put them in mind, that, as those places are separated from common uses and dedicat|ed to God, they should also, with becoming serious|ness, dedicate themselves to his service.

Besides: We may hope for peculiar blessings to follow in consequence of this sacred act. When Solomon dedicated the temple of Jerusalem, the glory of the Lord filled the house of the Lord. And may we not hope that in consequence of the same solemn act, God may hereafter fill this house with the glory of his power and grace?

As worshipping God is a duty enjoined by reason, and enforced by divine revelation, may it be strictly attended to, by all who are in connexion with this society; and may they all remember, when they approach him in the duties of his sanctuary, to wor|ship him in spirit and in truth; for the Father seeketh such to worship him. For this solemn duty may they always be prepared, by impressing on their minds,

the most respectful ideas of that infinite Being, who is the object of their addresses. And during their attendance on his service, may they retain an awful sense of his majesty and presence. As often as they here assemble to present themselves before the Most High God, may they leave, as much as possible, the world and its concernments behind them, and, on the wings of holy contemplation, elevate their hearts to Heaven. And when they return from the duties of this place, now sacred to religion, may they retain the religious impressions they may here receive.—May they not think themselves retired from God; but may they hold a sacred intercourse with him, by an attention to him in their whole conduct; by acknowledging him in all their ways; by consider|ing his will as their guide, his providence the object of their dependence, his favor the aim of their am|bition; and by rendering him continual homage in the uniform obedience of a good life. To this obedi|ence and the happiness consequent upon it, may this house of prayer, now dedicated to God, prove hap|pily subservient. May it be a mean, under divine providence, of uniting many in the worship of God, and of recommending and promoting rational piety. May the instructions, which may here be delivered, be a mean of reclaiming sinners; of confirming the righteous; of elucidating the doctrines and enforcing the duties of the Christian system; and, of exhibit|ing religion in its native beauty and excellence, which, when free from superstition and enthusiasm, appears possessed of every moral excellence; the ob|ject of esteem and veneration.

To Conclude:—May that supreme, all propitious Being, to whose service we now dedicate this temple, and without whose favor and blessing their labor is but lost that built it; may he vouchsafe to favor the

hopes of its founders; to prosper this work of their hands upon them, by shedding down his blessings, and by imparting to every worshipper within these walls the effectual influences of his grace. May the seed of true religion, here sown, spring up, and, wa|tered with the dew of heaven, be abundantly produc|tive of the fruits of the spirit, of love, peace, gentle|ness and every Christian grace. May the beauty of holiness appear in the conduct of all who may wor|ship in this place. May they here be directed and find the way that leads to everlasting life. And may this which is now set apart as the house of God be to those who worship in it, the gate of heaven; that all who worship in this temple made with hands, may be admitted hereafter to that holy temple above, where God unveils his peculiar glory; there to unite with angels and the spirits of just men made perfect, in celebrating the praises of God and the Lamb, forev|er and ever.

AMEN.

Notes

• * 1.1

  See Family Lectures, Vol. II, Serm, LXXXII.
• * 1.2

  Rev. JOHN BROWN, Chaplain to the Bishop of Carlisle.
• * 1.3

  See PALEY's Moral Philosophy, Chapter IV.