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THE

METHODIST MAGAZINE,

VOL. XV, No. 4.

AND

Quarterly Review.

OCTOBER, 1833. NEW SERIES-VOL. IV, No. 4.

A DISCOURSE

Delivered at the dedication of a Church in Danby, N. Y., by the Rev. Elias Bowen, Presiding Elder of the Berkshire District, Oneida Conference.

◄ God is a Spirit: and they that worship Him must worship Him in spirit and in truth,' John iv, 24.

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THESE words grew out of a conversation which took place between our blessed Savior, in the days of his flesh, and a Samaritan female, on the subject of religion. The woman, it is true, from her ignorance of Divine things, and from the figurative language which our Savior employed, did not at first conceive His design, either as it respected the subject introduced, or the use He intended to make of it: For a while she viewed Him in the light of a common traveller; and perceiving Him to be a Jew, she was greatly surprised that He should treat with so much courtesy a woman of Samaria. But 'He' who knew what was in man,' and how to address both the understanding and the heart, was soon able to make Himself understood: the great principles of the Christian institution which He kept constantly in view, as 'He went about doing good,' were clearly developed; and the woman, in becoming acquainted with His true character, as God's Messiah, became, of course, acquainted with herself, and was made wise unto salvation.' The long and virulent controversy which was carried on between the Samaritans and superstitious Jews, need not be recapitulated. It is well known that several points of difference, concerning the worship of God, entered into their discussions; among which that mentioned by the woman appears to have been the chief :• Our fathers worshipped in this mountain; but ye say that Jerusalem is the place where men ought to worship.' From this remark, our Savior, instead of espousing either side of the controversy, took occasion to introduce the true worship, as it was about to be established under the Gospel dispensation, by showing that it did not consist in outward forms, or local considerations, like the worship observed among the Jews and Samaritans; but that it was a spiritual institution, founded upon the nature of its Divine Author: God is a Spirit,' saith He in the words of our text, 'God is a Spirit: and they that worship Him, must worship Him in spirit and in truth.'

VOL. IV.-October, 1833. 31

The worship of almighty God, as a Divine institution of great practical utility, presents a strong claim to our notice and on this occasion, especially when we consider the object for which we are assembled, the consideration of it seems peculiarly appropriate. We shall therefore proceed to examine the institution of Divine worship, in regard to its subjects, its nature,-its external character,-its perpetual obligation,-its manner,-its support,—and its location.

I. And, first, we are to consider the institution of Divine worship in regard to its subjects.

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1. As Divine worship consists in paying homage to the Deity, under a sense of obligation to Him, it is of universal application, embracing all intelligent creatures, and especially the human family, since He giveth to all life, and breath, and all things.' Or having created all things' at first, He still continues to uphold them, by the word of His power.' It is perfectly immaterial whether we suppose with some, that there is a natural tendency in the creature to exist, and that it requires an effort of the Deity to produce annihilation; or with others, that there is a natural tendency in the creature to annihilation, while it requires an effort of the Deity to perpetuate the existence of His works. If the former, He has kindly forborne to make it: if the latter, He has been graciously pleased to put it forth. In either case, therefore, we are obliged to acknowledge with the apostle, that it is 'in Him we live, move, and have our being.' Or, in the more ample declaration of St. Paul, By Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, principalities or powers: all things were created by Him, and for Him: and He is before all things, and by Him all things consist.'

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2. The duty of paying religious adoration to God, being of universal application, it is universally enjoined by Divine authority. The psalmist says, in the language of general precept, at least so far as the human family are concerned: Come, let us worship and bow down: let us kneel before the Lord our Maker.' In Heb. God is represented as saying, 'When He bringeth in His first begotten into the world, let all the angels of God worship Him,' extending the obligation most clearly to all the heavenly hosts, who 'rest not day and night, crying, Holy, holy, holy is the Lord God Almighty, which was, and is, and is to come.' But that no exception to this interesting duty might be claimed, on the part of any creature which God has made, whether angelic or human, animate or inanimate, the psalmist again breaks out in the following strain: Bless the Lord, ye his angels that excel in strength, that do His commandments, hearkening unto the voice of His word. Bless ye the Lord, all ye His hosts; ye ministers of His that do His pleasure. Bless the Lord, all His works in all places of His dominion:' and as if no being were under equal obligations of gratitude and praise with himself, he adds, 'Bless the Lord, O my

soul.' 3. The obligation resting upon us to worship God is universally felt and acknowledged; for if we except a few Christian infidels who from the licentiousness of their character are entitled to little or no regard, all nations have a religious creed; in which are recognised, whether it be Christian, Jewish, or Pagan, inc existence and government of a Supreme Being, with the dependent situation of all His

creatures. It is remarkable too, that the mythology of heathen nations, from its sacrificial character, involves the grand principles of Christianity; as the doctrine of vicarious sacrifices not only implies the existence of a God, but likewise the depravity of mankind, and the hope of salvation on the ground of mercy. It is true, there is an obscure tribe in one of the Pacific isles, among whom no institution of religious worship has been discovered: it is more than probable, however, that this circumstance should be ascribed, not to the fact that no such institution exists, but to our ignorance of its history. Were they less remote from us in their situation, or had we a better knowledge of their language, with other adequate means for tracing out their manners and customs, it would unquestionably appear that they are in the habit of observing some form of religious worship in common with the rest of mankind.

II. If the worship of God devolve upon us as a moral duty of the highest consideration, it is infinitely desirable to have just conceptions of its nature; which it is proposed in the next place to examine.

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As it regards the nature of Divine worship, we need only read in our text, God is a Spirit: and they that worship Him, must worship Him in spirit and in truth,' in order to perceive that it is essentially spiritual. The subject, however, is capable of being presented in various lights.

1. In the first place, it appears from the context, that by spiritual worship is chiefly intended the Gospel dispensation, or the worship to be offered under it, in contradistinction from the Mosaic. Our Savior could have had nothing else in view when He says, ' Woman, believe me, the hour is coming, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what we know what we worship, for salvation is of the Jews. 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.' A change of dispensation in the economy of Divine grace, was an event to which our Savior, both in His social interviews and public teaching, frequently referred, as being essentially connected with the grand mystery of His incarnation. He not only inculcated the idea that the handwriting of ordinances' was about to be taken out of the way, being nailed to His cross,' and that the Christian institution was immediately to succeed in its room; but that the latter, in comparison of the former, would be inconceivably more spiritual and glorious; partaking less of those rites and ceremonies which encumber religious devotion, and more of those exercises and affections which elevate the mind, and lead to communion with God. The same comparison is drawn between the ceremonial law, and the Gospel of our Lord Jesus Christ, by St. Paul, where he says, 'That which was glorious had no glory in this respect, by reason of the glory that excelleth.'

2. We are to understand, in the second place, by spiritual worship, the exercise of holy affections; or that worship which ascends from the altar of our hearts, in contradistinction to forms of any kind, whether Christian, Jewish, or Pagan. This sentiment is well sustained by David when he says, 'The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.' To the

same effect St. Paul expresses himself in the following explicit declaration: For he is not a Jew, who is one outwardly; neither is that circumcision, which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit and not in the letter; whose praise is not of men, but of God.' Our forms may be ever so splendid and consistent in themselves,-indeed, they may be the very forms which God himself has prescribed in His holy word; and yet, if our hearts be not in them, we shall come before Him in the same character which he applied to the Jews, when He said of that formal and lifeless generation, This people draweth nigh to me with their mouth, and honoureth me with their lips; but their heart is far from me: but in vain they do worship me, teaching for doctrine the commandments of men.' In order to perceive more clearly, if possible, that mere forms can never be pleasing to God, or answer the end of worship with regard to His people, let it be inquired whether the mere forms of friendship or respect, as a substitute for those affections which they are intended to represent, would be pleasing to ourselves? or whether, on the contrary, we should view them as vain and empty compliments, and reject them with merited indignation? If then, as finite beings, who have so poor a claim to be respected from any source, we could only accept such honor as should be tendered us, not merely in form, but also in fact, how unworthy must be our conceptions of the great God who is entitled to the sincere and affectionate homage of all intelligent creatures; to think of pleasing Him, or discharging the obligations of spiritual worship, by offering up our sacrifices, not in deed and in truth; but only in word and in tongue :'-'For what is the chaff to the wheat? saith the Lord.' It is enough that He condescends to accept our best oblations: and even this evinces a benevolence of which none is capable but himself. What an infinite insult must it be, therefore, to offer upon the altar of worship, 'the lame and the sick.'

3. It seems necessary to remark, once more, that by spiritual worship is meant a lively, animated, and fervent manner,--in opposition to a dull and languid service. And really, there is no exercise whatever, where indifference would be less excusable than in the worship of almighty God. To illustrate this point, let us imagine ourselves about to enter the presence of an earthly potentate, having the power of life and death over us; to acknowledge the munificence of his hand, or ask the continuance of his favor,—or pay him such homage as might be due to his rank :—above all, let it be supposed that we are coming before him in the character of culprits, to intercede for our forfeited lives; feeling conscious, at the same time, that we have nothing to plead in our behalf but the clemency of our offended sovereign and then let it be inquired what room there would be for indifference? In such a case, it is scarcely necessary to remark, the deepest solicitude would seize our minds, and the most profound respect would characterize our deportment; and, summoning all the energies of our nature, we should present our suit with an earnestness commensurate to its importance. With what fear and trembling then should we come before the King of kings, and Lord of lords,' who wields the destiny of all His creatures with absolute control; especially

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