Difference between revisions of "Worship"

<p> Both the Hebrew (Old Testament) and the Greek (New Testament) words usually translated ‘worship’ indicate a kind of humble submission; for example, the submission of a servant to a master. The inferior kneels or bows down, showing an attitude of deep respect for the superior (&nbsp;Genesis 18:2; &nbsp;Genesis 33:3; &nbsp;Genesis 42:6; &nbsp;Genesis 49:8; &nbsp;2 Samuel 24:20; &nbsp;Matthew 8:2; &nbsp;Matthew 9:18; &nbsp;Matthew 18:26). </p> <p> This is the underlying idea in the human being’s worship of God. People humble themselves before their Creator as those who serve, honour, fear and adore him. They worship as those who appreciate God’s infinite worth (&nbsp;Genesis 24:26-27; &nbsp;Exodus 4:31; &nbsp;Exodus 12:27; &nbsp;Psalms 95:6; &nbsp;Matthew 2:2; &nbsp;Matthew 28:9; &nbsp;Revelation 4:10; &nbsp;Revelation 5:14; &nbsp;Revelation 11:16). Yet worship is not something grim, dull or cheerless. It is something joyful, for it is the enjoyment of God himself (&nbsp;Psalms 89:15-16; &nbsp;Psalms 98:4-6; &nbsp;Luke 1:46-47; &nbsp;1 Peter 1:8). </p> <p> '''Forms of worship''' </p> <p> Worship is both an attitude in which people live and a spiritual exercise that they carry out (&nbsp;Exodus 33:10; &nbsp;Romans 12:1). It is an activity not only of the spirit, but also of the mind (&nbsp;1 Corinthians 14:15). It is something that is done individually and collectively (&nbsp;Genesis 22:5; &nbsp;Genesis 24:52; &nbsp;1 Chronicles 29:20; &nbsp;Acts 20:7 &nbsp;1 Corinthians 14:26). ‘Worship’ is a term so broad in meaning that it may be used in some places to denote the highest exercises of the soul, in others to denote the formal exercises of insincere religion (&nbsp;1 Samuel 15:30; &nbsp;2 Samuel 12:20; &nbsp;Jeremiah 7:2-3). </p> <p> In Old Testament times the Israelites expressed their worship in ceremonial forms such as sacrifices and festivals (&nbsp;1 Samuel 1:3; &nbsp;Psalms 132:7). But true worship always required right behaviour, humility of spirit and confession of known sin. The rituals themselves were of no use if people did not worship God in their hearts and lives (&nbsp;Psalms 15:1; &nbsp;Psalms 50:7-15; &nbsp;Isaiah 29:13; &nbsp;Micah 6:6-8). Organized forms of worship were established firstly for the tabernacle (see [[Feasts]] ; [[Sacrifice]] ; [[Tabernacle]] ), then for the temple (see [[Music]] ; [[Singing]] ; [[Temple]] ), and later for the synagogue (see [[Synagogue]] ). </p> <p> The early Christians continued to attend the temple for prayer and worship (&nbsp;Acts 2:46; &nbsp;Acts 3:1), but before long they made a clear break with Judaism and gradually developed their own form of public worship. It consisted mainly of praying, singing, reading the Scriptures, teaching Christian truth and celebrating the Lord’s Supper (&nbsp;Acts 2:42; &nbsp;Acts 20:7; &nbsp;1 Corinthians 14:15-16; &nbsp;1 Timothy 4:13; see [[Church; Gifts Of The Spirit]] ) </p> <p> Because the Christians’ worship was collective, the participants had to maintain a degree of order in the procedures they followed. The worship of the church was a united act, not a disjointed collection of individual expressions of devotion (&nbsp;1 Corinthians 12:25; &nbsp;1 Corinthians 14:16-17; &nbsp;1 Corinthians 14:33; &nbsp;1 Corinthians 14:40). As in Old Testament times, the spiritual condition of the worshippers was more important than their formal expressions of worship (&nbsp;Mark 7:6-7; &nbsp;John 4:23-24; &nbsp;Philippians 3:3). </p> <p> Worship, besides being ‘in the spirit’, must be ‘in truth’ (&nbsp;John 4:24). People must worship out of an understanding of the truth of God, and that truth has been revealed through the Scriptures (&nbsp;John 16:14). If a clearer understanding of the Scriptures leads to a more worthy worship, the Bible should have a place in worship, whether individual or collective. As God reveals more of his person and work through the Scriptures, believers will be filled with love and awe, and will respond with humble yet adoring worship (&nbsp;Revelation 1:12-17). </p> <p> In true worship there is therefore a two-way movement. There is a movement from God to the worshippers and from the worshippers to God; in other words, communion (&nbsp;1 John 1:1-3). This is well expressed in the Lord’s Supper (&nbsp;1 Corinthians 10:16-17; &nbsp;1 Corinthians 11:24-26; see [[Communion; Fellowship; Lord’S Supper]] ) </p> <p> '''True and false worship''' </p> <p> Any giving of honour to God is, in a sense, worship (&nbsp;Psalms 22:27-29; &nbsp;Acts 8:27; &nbsp;Acts 16:14), but the higher forms of worship arise out of an exercise of the soul that words cannot express. The greater the appreciation that believers have of God’s holy character and gracious works, the more they adore him and praise him. They worship him as their Creator and their Redeemer. They bring him homage, adoration and praise because of who he is and what he has done (&nbsp;Psalms 103:1-5; &nbsp;Psalms 104:1-4; &nbsp;Psalms 104:31-35; &nbsp;Revelation 4:8-11; &nbsp;Revelation 5:9-14). God’s deeds, whether in creation, history or redemption, are a cause for unceasing worship and praise from men and women everywhere (&nbsp;Psalms 33:1-19; &nbsp;Psalms 99:1-5; &nbsp;Romans 11:33-36; &nbsp;Ephesians 3:14-21; &nbsp;Judges 1:24-25). </p> <p> God alone is to be worshipped (&nbsp;Acts 10:25-26; &nbsp;Acts 14:11-15; &nbsp;Revelation 22:8-9). Those who worship any other god, person or thing are guilty of idolatry (&nbsp;Exodus 20:4-5; &nbsp;Exodus 32:8; &nbsp;Deuteronomy 4:19; &nbsp;Deuteronomy 8:19; &nbsp;Romans 1:25; see [[Idolatry]] ). Just as the worship of God means submission to his sovereign rule, so the worship of idols means submission to the evil power of false gods (&nbsp;Exodus 20:5; &nbsp;Deuteronomy 11:16; &nbsp;Deuteronomy 29:26; &nbsp;Joshua 24:15; &nbsp;Matthew 4:10; &nbsp;1 Corinthians 10:20; &nbsp;Hebrews 1:6-7). If any challenge God by claiming divine worship for themselves, they are guilty of blasphemy (&nbsp;Matthew 4:9-10; &nbsp;Mark 2:7; &nbsp;Mark 14:61-64; &nbsp;Revelation 13:4-8; &nbsp;Revelation 19:20; see [[Blasphemy]] ). </p> <p> There is a sense in which all creation worships God (&nbsp;Psalms 96:1; &nbsp;Psalms 97:1; &nbsp;Psalms 148:3-4). In particular, the spirit beings who live in God’s heavenly presence worship him unceasingly, as if that were the purpose for which they were created (&nbsp;Psalms 148:1-2; &nbsp;Isaiah 6:2-3; &nbsp;Hebrews 1:6; &nbsp;Revelation 4:8-11). </p> <p> The people of God’s earth also worship him. In the case of those who have responded to the grace of God and accepted the gift of his Son, their worship is enriched by their unspeakable gratitude (&nbsp;2 Corinthians 8:9; &nbsp;2 Corinthians 9:15). They worship Jesus Christ, and they worship the Father through Christ, whose Spirit now indwells them (&nbsp;John 16:13-14; &nbsp;Ephesians 2:18; &nbsp;Colossians 1:15-23; &nbsp;Judges 1:24-25). Yet their worship at present is very far short of perfection. Only in the age to come, when they see and know God clearly, will they worship as they ought (&nbsp;1 Corinthians 13:12; &nbsp;Revelation 22:3-4). </p>

<p> <em> Shâchâh </em> ( '''''שָׁחָה''''' , Strong'S #7812), “to worship, prostrate oneself, bow down.” This word is found in modern Hebrew in the sense of “to bow or stoop,” but not in the general sense of “to worship.” The fact that it is found more than 170 times in the Hebrew Bible shows something of its cultural significance. It is found for the first time in Gen. 18:2, where [[Abraham]] “bowed himself toward the ground” before the 3 messengers who announced that [[Sarah]] would have a son. </p> <p> The act of bowing down in homage is generally done before a superior or a ruler. Thus, David “bowed” himself before Saul (1 Sam. 24:8). Sometimes it is a social or economic superior to whom one bows, as when Ruth “bowed” to the ground before [[Boaz]] (Ruth 2:10). In a dream, Joseph saw the sheaves of his brothers “bowing down” before his sheaf (Gen. 37:5, 9-10). <em> Shâchâh </em> is used as the common term for coming before God in worship, as in 1 Sam. 15:25 and Jer. 7:2. Sometimes it is in conjunction with another Hebrew verb for bowing down physically, followed by “worship,” as in Exod. 34:8: “And Moses made haste, and bowed his head toward the earth, and worshiped.” Other gods and idols are also the object of such worship by one’s prostrating oneself before them (Isa. 2:20; 44:15, 17). </p>

<p> ''''' wûr´ship ''''' (Anglo-Saxon: <i> weorthscipe </i> , <i> wyrthscype </i> , "honor," from <i> weorth </i> , <i> wurth </i> , "worthy," "honorable," and <i> scipe </i> , "ship"): </p> <p> 1. Terms </p> <p> 2. Old Testament Worship </p> <p> 3. New Testament Worship </p> <p> 4. Public Christian Worship </p> <p> [[Literature]] </p> <p> Honor, reverence, homage, in thought, feeling, or act, paid to men, angels, or other "spiritual" beings, and figuratively to other entities, ideas, powers or qualities, but specifically and supremely to Deity. </p> 1. Terms: <p> The principal Old Testament word is שׁחה , <i> ''''' shāḥāh ''''' </i> , "depress," "bow down," "prostrate" (Hithpael), as in &nbsp; Exodus 4:31 , "bowed their heads and worshipped"; so in 94 other places. The context determines more or less clearly whether the physical act or the volitional and emotional idea is intended. The word is applied to acts of reverence to human superiors as well as supernatural. the Revised Version (British and American) renders it according to its physical aspect, as indicated by the context, "bowed himself down" (the King James Version "worshipped," &nbsp;Genesis 24:52; compare &nbsp;Genesis 23:7; &nbsp;Genesis 27:29 , etc.). </p> <p> Other words are: סגד , <i> ''''' ṣāghadh ''''' </i> , "prostrate," occurring in &nbsp; Isaiah 44:15 , &nbsp;Isaiah 44:17 , &nbsp;Isaiah 44:19; &nbsp;Isaiah 46:6 , but rendered (English [[Versions]] of the Bible) "fall down." In &nbsp;Daniel 2:46; &nbsp;Daniel 3:5 , &nbsp;Daniel 3:6 , &nbsp;Daniel 3:7 , &nbsp;Daniel 3:10 , &nbsp;Daniel 3:15 , &nbsp;Daniel 3:18 , &nbsp;Daniel 3:28 , it (Aramaic סגד , <i> ''''' ṣeghidh ''''' </i> ) is "worship" (English Versions of the Bible), 7 times associated with "falling down" and 5 times with "serve." עבד , <i> ''''' ‛ābhadh ''''' </i> , "work," "labor," "serve," is rendered "worship" by English Versions of the Bible in &nbsp;2 Kings 10:19 , &nbsp;2 Kings 10:21 ff: "the worshippers (servants) of Baal." In &nbsp; Isaiah 19:21 the Revised Version (British and American) has "worship with sacrifice and oblation" (the King James Version "do sacrifice"). &nbsp; Isaiah 19:23 the King James Version has "served," the Revised Version (British and American) "worship." עצב , <i> ''''' ‛ācabh ''''' </i> , "carve," "fabricate," "fashion," is once given "worship," i.e. "make (an object of) worship" (&nbsp;Jeremiah 44:19 , the American Revised Version margin "portray"). </p> <p> The Old Testament idea is therefore the reverential attitude of mind or body or both, combined with the more generic notions of religions adoration, obedience, service. </p> <p> The principal New Testament word (59 times) is προσκυνέω , <i> ''''' proskunéō ''''' </i> , "kiss (the hand or the ground) toward," hence, often in the oriental fashion bowing prostrate upon the ground; accordingly, [[Septuagint]] uses it for the Hithpael of <i> ''''' shāḥāh ''''' </i> ( <i> ''''' hishtaḥăwāh ''''' </i> ), "prostrate oneself." It is to render homage to men, angels, demons, the Devil, the "beast," idols, or to God. It is rendered 16 times to Jesus as a beneficent superior; at least 24 times to God or to Jesus as God. The root idea of bodily prostration is much less prominent than in the Old Testament. It is always translated "worship." </p> <p> Next in frequency is σέβομαι , <i> ''''' sébomai ''''' </i> , "venerate," and its various cognates, σεβάζομαι , <i> ''''' sebázomai ''''' </i> , εὐσεβέω , <i> ''''' eusebéō ''''' </i> , θεοσεβής , <i> ''''' theosebḗs ''''' </i> , σέβασμα , <i> ''''' sébasma ''''' </i> . Its root is σέβας , <i> ''''' sébas ''''' </i> , "fear," but this primitive meaning is completely merged into "reverence," "hold in awe": "In vain do they worship me" (&nbsp; Matthew 15:9 , etc.). λατρεύω , <i> ''''' latreúō ''''' </i> , is "serve" (religiously), or "worship publicly," "perform sacred services," "offer gifts," "worship God in the observance of the rites instituted for His worship." It is translated "worship" in &nbsp;Acts 7:42; &nbsp;Acts 24:14 the King James Version, but "serve," American Standard Revised Version: "serve the host of heaven," "serve I the God of our fathers"; but both the King James Version and the American Standard Revised Version render &nbsp; Philippians 3:3 , "worship by the Spirit of God," and &nbsp;Hebrews 10:2 , "the worshippers," the context in the first two being general, in the second two specific. In &nbsp;2 Timothy 1:3 and many other cases both the King James Version and the Revised Version (British and American) give "serve," the meaning not being confined to worship; but compare &nbsp; Luke 2:37 Revised Version: "worshipping (the King James Version "served") with fastings and supplications." &nbsp; Romans 1:25 gives both <i> ''''' sebazomai ''''' </i> and <i> ''''' latreuō ''''' </i> in their specific meanings: "worshipped (venerated) and served (religiously,) the creature." δόξα , <i> ''''' dóxa ''''' </i> , "glory" (&nbsp;Luke 14:10 , King James Version: "Thou shalt have worship," is a survival of an old English use, rightly discarded in the Revised Version (British and American)). θρησκεία , <i> ''''' thrēskeı́a ''''' </i> (&nbsp;Colossians 2:18 ), "a voluntary humility and worshipping of the angels" (the American Revised Version margin "an act of reverence"), has the root idea of trembling or fear. θεραπεύω , <i> ''''' therapeúō ''''' </i> , "serve," "heal," "tend" (&nbsp;Acts 17:25 , King James Version: "neither is worshipped by men's hands"), is "served" in the Revised Version (British and American), perhaps properly, but its close connection with "temples made with hands" makes this questionable. νεωκόρος , <i> ''''' neōkóros ''''' </i> , "temple-sweepers," "temple-keeper" (&nbsp;Acts 19:35 ), has its true meaning in the Revised Version (British and American), but "worshipper" is needed to complete the idea, in our modern idiom. </p> <p> In the [[Apocrypha]] the usage is the same as in the New Testament, the verbs used being, in the order of their frequency, <i> ''''' proskuneō ''''' </i> , <i> ''''' sebomai ''''' </i> , <i> ''''' thrēskeuō ''''' </i> , and <i> ''''' latreuō ''''' </i> . </p> <p> The New Testament idea of worship is a combination of the reverential attitude of mind and body, the general ceremonial and religious service of God, the feeling of awe, veneration, adoration; with the outward and ceremonial aspects approaching, but not reaching, the vanishing point. The total idea of worship, however, both in the Old Testament and New Testament, must be built up, not from the words specifically so translated, but also, and chiefly, from the whole body of description of worshipful feeling and action, whether of individuals singly and privately, or of larger bodies engaged in the public services of sanctuary, tabernacle, temple, synagogue, upper room or meeting-place. </p> <p> Space permits no discussion of the universality of worship in some form, ranging from superstitious fear or fetishism to the highest spiritual exercise of which man is capable; nor of the primary motive of worship, whether from a desire to placate, ingratiate, or propitiate some higher power, or to commune and share with him or it, or express instinctive or purposed devotion to him. On the face of the Bible narratives, the instinct of communion, praise, adoring gratitude would seem to be the earliest moving force (compare &nbsp;Genesis 4:3 , &nbsp;Genesis 4:4 , Cain, Abel; &nbsp;Romans 1:18-25 , the primitive knowledge of God as perverted to creature-worship; &nbsp;Genesis 8:20 , Noah's altar; and &nbsp;Genesis 12:7 , Abram's altar). That propitiation was an early element is indicated probably by Abel's offering from the flock, certainly by the whole system of sacrifice. Whatever its origin, worship as developed in the Old Testament is the expression of the religious instinct in penitence, prostration, adoration, and the uplift of holy joy before the Creator. </p> 2. Old Testament Worship: <p> In detail, Old Testament worship was individual and private, though not necessarily secret, as with [[Eliezer]] (&nbsp;Genesis 24:26 f), the expression of personal gratitude for the success of a mission, or with Moses (&nbsp; Exodus 34:8 ), seeking God's favor in intercessory prayer; it was sometimes, again, though private, in closest association with others, perhaps with a family significance (&nbsp;Genesis 8:20 , Noah; &nbsp;Genesis 12:7; &nbsp;Genesis 22:5 , Abraham: "I and the lad will go yonder; and ... worship"); it was in company with the "great congregation," perhaps partly an individual matter, but gaining blessing and force from the presence of others (&nbsp;Psalm 42:4 : "I went with the throng ... keeping holyday"); and it was, as the national spirit developed, the expression of the national devotion (&nbsp; 1 Chronicles 29:20 : "And all the assembly ... worshipped Yahweh, and the king"). In this public national worship the truly devout Jew took his greatest delight, for in it were inextricably interwoven together, his patriotism, his sense of brotherhood, his feeling of solidarity, his personal pride and his personal piety. </p> <p> The general public worship, especially as developed in the Temple services, consisted of: (1) Sacrificial acts, either on extraordinary occasions, as at the dedication of the Temple, etc., when the blood of the offerings flowed in lavish profusion (&nbsp;2 Chronicles 7:5 ), or in the regular morning and evening sacrifices, or on the great annual days, like the Day of Atonement. (2) Ceremonial acts and posture of reverence or of adoration, or symbolizing the seeking and receiving of the divine favor, as when the high priest returned from presenting incense offering in the holy place, and the people received his benediction with bowed heads, reverently standing (&nbsp;2 Chronicles 7:6 ), or the worshippers prostrated themselves as the priests sounded the silver trumpets at the conclusion of each section of the Levites' chant. (3) Praise by the official ministrants of the people or both together, the second probably to a very limited extent. This service of praise was either instrumental, silver "trumpets and cymbals and instruments of music," or it might be in vocal song, the chant of the Levites (very likely the congregation took part in some of the antiphonal psalms); or it might be both vocal and instrumental, as in the magnificent dedicatory service of Solomon (&nbsp;2 Chronicles 5:13 ), when "the trumpeters and singers were as one, to make one sound to be heard in praising and thanking Yahweh." Or it might be simply spoken: "And all the people said, Amen, and praised Yahweh" (&nbsp;1 Chronicles 16:36 ). How fully and splendidly this musical element of worship was developed among the Hebrews the Book of Ps gives witness, as well as the many notices in Chronicles (1 Ch 15; 16; 25; &nbsp;2 Chronicles 5:1-14; 29; 30, etc.). It is a pity that our actual knowledge of Hebrew music should be so limited. (4) Public prayer, such as is described in Dt 26, at the dedication of the Temple (2 Ch 6, etc.), or like &nbsp;Psalm 60:1-12; &nbsp;Psalm 79:1-13; 80. Shorter forms, half praise, half prayer, formed a part of the service in Christ's time. (5) The annual feasts, with their characteristic ceremonies. See Passover; Tabernacle; etc. Places of worship are discussed under [[Altar]]; [[High Place]]; [[Sanctuary]]; Tabernacle; Temple , etc. </p> 3. New Testament Worship: <p> In the New Testament we find three sorts of public worship, the temple-worship upon Old Testament lines, the synagogue-worship, and the worship which grew up in the Christian church out of the characteristic life of the new faith. The synagogue-worship, developed by and after the exile, largely substituted the book for the symbol, and thought for the sensuous or object appeal; it was also essentially popular, homelike, familiar, escaping from the exclusiveness of the priestly service. It had four principal parts: (1) the recitation of the <i> ''''' shema‛ ''''' </i> , composed of &nbsp; Deuteronomy 6:4-9; &nbsp;Deuteronomy 11:13-21 , and &nbsp;Numbers 15:37-41 , and beginning, "Hear ( <i> ''''' shema‛ ''''' </i> ), O I srael: Yahweh our God is one Yahweh"; (2) prayers, possibly following some set form, perhaps repeating some psalm; (3) the reading by male individuals of extracts from the Law and the [[Prophets]] selected by the "ruler of the synagogue," in later years following the fixed order of a lectionary, as may have been the case when Jesus "found the place"; (4) the <i> ''''' targum ''''' </i> or condensed explanation in the vernacular of the Scriptures read. </p> <p> It is questioned whether singing formed a part of the service, but, considering the place of music in Jewish religious life, and its subsequent large place in Christian worship, it is hard to think of it as absent from the synagogue. </p> 4. Public Christian Worship: <p> Public Christian worship necessarily developed along the lines of the synagogue and not the temple, since the whole sacrificial and ceremonial system terminated for Christianity with the life and death of Jesus. The perception of this, however, was gradual, as was the break of Jewish Christians with both synagogue and temple. Jesus Himself held the temple in high honor, loved to frequent it as His Father's house, reverently observed the feasts, and exhibited the characteristic attitude of the devout but un-Pharisaic Israelite toward the temple and its worship. Yet by speaking of Himself as "greater than the temple" (&nbsp;Matthew 12:6 ) and by quoting, &nbsp;Hosea 6:6 , "I desire goodness and not sacrifice," He indicated the relative subordinateness of the temple and its whole system of worship, and in His utterance to the woman of [[Samaria]] He intimated the abolition both of the whole idea of the central sanctuary and of the entire ceremonial worship: "Neither in this mountain, nor in Jerusalem, shall ye worship the Father"; "They that worship him must worship in spirit and truth" (&nbsp;John 4:21 , &nbsp;John 4:24 ). His chief interest in the temple seems to have been as a "house of prayer" and an opportunity to reach and touch the people. We cannot help feeling that with all His love for the holy precincts, He must have turned with relief from the stately, formal, distant ceremonial of the temple, partly relieved though it was by the genuine religious passion of many worshippers, to the freer, more vital, closer heart-worship of the synagogue, loaded though that also was with form, tradition, ritual and error. Here He was a regular and reverent attendant and participant (&nbsp;Mark 1:21 , &nbsp;Mark 1:39; &nbsp;Mark 3:1; &nbsp;Mark 6:2; &nbsp;Luke 6:6 ). Jesus did not Himself prescribe public worship for His disciples, no doubt assuming that instinct and practice, and His own spirit and example, would bring it about spontaneously, but He did seek to guard their worship from the merely outward and spectacular, and laid great emphasis on privacy and real "innerness" in it (Mt 6:1-18, etc.). Synagogue-worship was probably not abandoned with Pentecost, but private brotherhood meetings, like that in the upper chamber, and from house to house, were added. The young church could hardly have "grown in favor with the people," if it had completely withdrawn from the popular worship, either in temple or synagogue, although no attendance on the latter is ever mentioned. Possibly the Christians drew themselves together in a synagogue of their own, as did the different nationalities. The reference in James: "if there come unto your synagogue" (&nbsp;James 2:2 ), while not conclusive, since "synagogue" may have gained a Christian significance by this time, nevertheless, joined with the traditions concerning James's ascetic zeal and popular repute, argues against such a complete separation early. Necessarily with the development into clearness of the Christian ideas, and with the heightening persecution, together with the hard industrial struggle of life, the observance of the Jewish Sabbath in temple or synagogue, and of the Christian's Lord's Day, grew incompatible. Yet the full development of this must have been rather late in Paul's life. Compare his missionary tactics of beginning his work at the synagogue, and his custom of observing as far as possible the Jewish feasts (&nbsp;Acts 20:16; &nbsp;1 Corinthians 16:8 ). Our notions of the worship of the early church must be constructed out of the scattered notices descriptive of different stages in the history, and different churches present different phases of development. The <i> time </i> was clearly the Lord's Day, both by the Jewish churches (&nbsp; John 20:19 , &nbsp;John 20:26 ) and by the Greek (&nbsp;Acts 20:7; &nbsp;1 Corinthians 16:2 ) The daily meeting of &nbsp;Acts 2:46 was probably not continued, no mention occurring later. </p> <p> There are no references to yearly Christian festivals, though the wide observance in the sub-apostolic period of the Jewish Passover, with references to the death and resurrection of Jesus, and of Pentecost to commemorate the gift of the Holy Spirit, argues for their early use. The <i> place </i> was of course at first in private houses, and the earliest form of Christian church architecture developed from this model rather than the later one of the basilica. 1 Corinthians gives rather full data for the worship in this free and enthusiastic church. It appears that there were two meetings, a public and a private. The public worship was open, informal and missionary, as well as edificatory. The unconverted, inquirers and others, were expected to be present, and were frequently converted in the meeting (&nbsp; 1 Corinthians 14:24 ). It resembled much more closely, an evangelical "prayer and conference meeting" of today than our own formal church services. There is no mention of official ministrants, though the meeting seems to have been under some loose guidance. Any male member was free to take part as the Spirit might prompt, especially in the line of his particular "spiritual gift" from God, although one individual might have several, as Paul himself. [[Largely]] developed on synagogue lines, but with a freedom and spirit the latter must have greatly lacked, it was composed of: (1) Prayer by several, each followed by the congregational "Amen." (2) Praise, consisting of hymns composed by one or another of the brethren, or coming down from the earlier days of Christian, perhaps Jewish, history, like the <i> [[Benedictus]] </i> , the <i> [[Magnificat]] </i> , the <i> Nunc dimittis </i> , etc. Portions of these newer hymns seem to be imbedded here and there in the New Testament, as at &nbsp;Revelation 5:9-13 : "Worthy art thou," etc. (compare &nbsp; Revelation 15:3; &nbsp;Revelation 11:17 , etc.); also: "He who was manifested in the flesh, Justified in the spirit, [[Seen]] of angels, [[Preached]] among the nations, [[Believed]] on in the world, [[Received]] up in glory" (&nbsp;1 Timothy 3:16 ). Praise also might take the form of individual testimony, not in metrical form (&nbsp;1 Corinthians 14:16 ). (3) [[Reading]] of the Scripture must have followed, according to the synagogue model. Paul presupposes an acquaintance with the Old Testament Scriptures and the facts of Jesus' life, death, resurrection. Instructions to read certain epistles in the churches indicate the same. (4) Instruction, as in &nbsp;1 Corinthians 2:7; &nbsp;1 Corinthians 6:5 , teaching for edification. (These passages, however, may not have this specific reference.) (5) Prophesying, when men, believed by themselves and by the church to be specially taught by the Holy Spirit, gave utterance to His message. At Corinth these crowded on one another, so that Paul had to command them to speak one at a time. (6) Following this, as some believe, came the "speaking with tongues," perhaps fervent and ejaculatory prayers "so rugged and disjointed that the audience for the most part could not understand" until someone interpreted. The speaking with tongues, however, comprised praise as well as prayer (&nbsp;1 Corinthians 14:16 ), and the whole subject is enshrouded in mystery. See [[Tongues]] , [[Gift]] Of . (7) The meeting closed with the benediction and with the "kiss of peace." </p> <p> The "private service" may have followed the other, but seems more likely to have been in the evening, the other in the morning. The disciples met in one place and ate together a meal of their own providing, the <i> ''''' agápē ''''' </i> , or love feast, symbolizing their union and fellowship, preceded or followed by prayers ( <i> Didache </i> x), and perhaps interspersed by hymns. Then the "Lord's Supper" itself followed, according to the directions of the apostle (&nbsp; 1 Corinthians 11:23-28 ). </p> <p> How far "Christian worship" was "Christian" in the sense of being directly addressed to Christ, is not easily answered. We must not read into their mental content the fully developed [[Christology]] of later centuries, but it is hard to believe that those who had before them Thomas' adoring exclamation, "My Lord and my God!" the saying of the first martyr, "Lord Jesus, receive my spirit," the dictum of the great apostle, "Who, existing in the form of God," the utterances of He, "And let all the angels of God worship him," "Thy throne, O G od, is forever and forever," and, later, the prologue of Jn, and the ascriptions of praise in the Apocalypse, could have failed to bow down in spirit before Jesus Christ, to make known their requests through Him, and to lift up their adoration in song to Him, as according to Pliny's witness, 112 AD, "they sing a hymn to Christ as God." The absolutely interchangeable way in which Paul, for instance, applies "Lord" in one breath to the Father, to the Old Testament Yahweh, and to Jesus Christ (&nbsp;Romans 10:11 , &nbsp;Romans 10:13; &nbsp;Romans 14:4 , &nbsp;Romans 14:6 , &nbsp;Romans 14:8 , &nbsp;Romans 14:11 , &nbsp;Romans 14:12 , etc.) clearly indicates that while God the Father was, as He must be, the ultimate and principal object of worship, the heart and thought of God's New Testament people also rested with adoring love on Him who is "worthy ... to receive the power and riches and wisdom, and might, and glory, and honor and blessing." The angel of the Apocalypse would not permit the adoration of the seer (&nbsp;Revelation 22:9 ), but Jesus accepts the homage of Thomas, and in the Fourth Gospel declares it the duty of all to "honor the Son, even as they honor the Father" (&nbsp;John 5:23 ). </p> <p> The classical passages for Christian worship are &nbsp;John 4:23 , &nbsp;John 4:24 , culminating in (margin): "God is spirit: and they that worship him must worship in spirit and truth," and &nbsp;Philippians 3:3 , "who worship by the Spirit of God." These define its inner essence, and bar out all ceremonial or deputed worship whatever, except as the former is, what the latter can never be, the genuine and vital expression of inner love and devotion. [[Anything]] that really stimulates and expresses the worshipful spirit is so far forth a legitimate aid to worship, but never a substitute for it, and is harmful if it displaces it. Much, perhaps most, stately public worship is as significant to God and man as the clack of a Thibetan prayer-mill. The texts cited also make of worship something far deeper than the human emotion or surrender of will; it is the response of God's Spirit in us to that Spirit in Him, whereby we answer "Abba, Father," deep calling unto deep. Its object is not ingratiation, which is unnecessary, nor propitiation, which has been made "once for all," nor in any way "serving" the God who 'needeth not to be worshipped with men's hands' (&nbsp;Acts 17:25 ), but it is the loving attempt to pay our unpayable debt of love, the expression of devoted hearts, "render(ing) as bullocks the offering of our lips" (&nbsp;Hosea 14:2 ). For detail it is not a physical act or material offering, but an attitude of mind: "The sacrifices of God are a broken spirit"; "sacrifices of praise, with which God is well pleased"; not the service of form in an outward sanctuary, the presentation of slain animals, but the service of love in a life: "Present your bodies a living sacrifice"; not material sacrifices, but spiritual: your rational "service"; not the service about an altar of stone or wood, but about the sanctuary of human life and need; for this is true religion ("service," "worship," <i> ''''' thrēskeı́a ''''' </i> ), "to visit the fatherless and widows in their affliction"; not the splendor of shining robes or the sounding music of trumpets or organs, but the worshipping glory of holy lives; in real fact, "hallowing [[Thy]] name," "and keeping oneself unspotted from the world." The public worship of God in the presence of His people is a necessity of the Christian life, but in spiritual Christianity the ceremonial and outward approaches, if it does not quite reach, the vanishing point. </p> Literature. <p> <i> Bdb </i> ; Thayer's <i> New Testament Lexicon </i> under the word; arts; on "Praise," "Worship," "Temple," "Church," "Prayer," in <i> Hdb </i> , <i> Db </i> , <i> New Sch-Herz </i> , <i> Dcg </i> ; [[Commentaries]] on Psalms, Chronicles, Corinthians; Weizsacker, The <i> Apostolic Age </i> <i> of the Church </i> , II; Pfleiderer, <i> Das Urchristenthum </i> (English translation); Leoning, <i> Gemeindeverfassung des Urchristenthums </i> ; Edersheim, <i> The Temple, Its Ministry and Service, as They Were at the Time of Jesus Christ </i> , and <i> Life and Times of Jesus the Messiah </i> ; Hort, <i> The Christian [[Ecclesia]] </i> ; Lindsay, <i> Church and the Ministry in the Early Centuries </i> ; McGiffert, <i> A H istory of Christianity in the Apostolic Age </i> . </p>

<p> (properly some form of '''''שָׁחָה''''' , especially in Hithpael; '''''Λατρεία''''' '').,'' homage paid to a superior, especially to God (which we consider only), usually expressed by prayer, sacrifice, and ritual. See each term in its place; also (See [[Adoration]]). </p> <p> '''I.''' ''General View'' . '''''—''''' The homage of the progenitors of our race was the direct and simple effusion of gratitude (see Schroder, ''De Prima Cultus Divini Publici Institutione,'' Marburg, 1745). There can be no doubt that the Most High, whose essence no man hath seen, or can see, was pleased to manifest himself in Eden, by an external symbol, to the eyes of his innocent worshippers. This divine manifestation is called the presence of the Lord; and may have been in connection with the tree of life in the midst of the garden (&nbsp;Genesis 2:9; &nbsp;Genesis 3:8). </p> <p> After the first transgression the mode of the divine manifestation was altered; and a mediatorial economy was established. Henceforth, the homage paid by man was the service of a. creature conscious of crime, approaching God through the medium of sacrifice, pleading for forgiveness, and confiding in mercy. Though the divine manifestation was no longer immediate, yet a visible symbol of [[Jehovah]] was still vouchsafed in the [[Shekinah]] or visible glory, from which [[Cain]] was exiled (&nbsp;Genesis 4:16; comp. &nbsp;2 Thessalonians 1:9; &nbsp;Psalms 96:8); which was [[Seen]] by Abraham (&nbsp;Acts 7:2); by Moses and the people (&nbsp;Exodus 3:2-6; &nbsp;Exodus 13:21-22; &nbsp;Exodus 24:16; &nbsp;Exodus 24:18; &nbsp;Numbers 14:10; &nbsp;Numbers 16:19; &nbsp;Numbers 16:42); by the high-priest (&nbsp;Exodus 25:22; &nbsp;Leviticus 16:2); by Solomon in the temple (&nbsp;1 Kings 8:10-12); and finally in "the WORD made flesh " (&nbsp;John 1:14). '' </p> <p> Since this last visible manifestation, the worship of the Most High, which is no longer external and symbolic, has not been confined to any one place. "God is a Spirit, and they that worship him must worship him in spirit and in truth" (&nbsp;John 4:21-24). God now manifests himself to the spirits of his faithful worshippers, helping their infirmities. Hence the presence of the Lord is in every place where Christ is active in the Spirit, and where through hium, the sole mediator, the faithful pay their homage. As the true worship of God is only in the inward heart, and the whole life a spiritual service, every Christian in particular, and every Church in general, now represent a spiritual temple of the Lord. In the assemblies of the faithful, God by his Spirit diffuses his vital and sanctifying influence, and takes his devout worshippers into fellowship with himself, from which they derive strength to do and suffer his will in the various scenes of life, while he there affords them a foretaste of the deep and hallowed pleasures which are reserved for them in his immediate presence forevermore (&nbsp;Matthew 5:8; &nbsp;Hebrews 12:14). See the monographs cited by Volbeding, [[Index]] Programmatum, pages 107, 127, 130. </p> <p> '''II.''' ''Among The Ancient Israelites'' . '''''—''''' </p> <p> '''1.''' ''In General Acts.'' The forefather of the Hebrew nation, Abraham, appears at the outset as a firm monotheist; but in his migrations there are obscure traces of a lingering idolatry, at least in his family (&nbsp;Genesis 21:19; &nbsp;Genesis 21:30; &nbsp;Genesis 35:2 sq.; comp. &nbsp;Joshua 24:2; &nbsp;Joshua 24:14; &nbsp;Judges 5:6 sq.; see Jonathan, ''Targ.'' on &nbsp;Genesis 31:19; also Sonne, ''Der Gott Abraham'S'' [Hanover, 1806]). (See [[Teraphim]]). </p> <p> The worship of the patriarchs (Ben- David, ''Ueb. Die Relig. Der Ebraer Vor Moses'' [Berlin, 1812], contains strange hypotheses) was exceedingly simple, consisting of offerings and prayer (&nbsp;Genesis 24:63), presented at whatever place of residence, although very early particular spots seem to have been held sacred (i.e., where God had specially manifested himself; see &nbsp;Genesis 12:7-8 [comp. 13:4]; 46:1 [comp. 26:23]; e.g. anointed pillars, &nbsp;Genesis 28:18; &nbsp;Genesis 35:14), heights having the preference to plains (&nbsp;Genesis 22:2; &nbsp;Genesis 31:54; see Creuzer, ''Symbol.'' 1:158 sq.; Zacharia. ''De More Vett. In Locis Editis Colendi Deum'' [Halle, 1704]). (See High-Place). </p> <p> Subsequently worship was held under (shady) trees and in groves (&nbsp;Genesis 13:18; &nbsp;Genesis 21:33; comp. Tacit. ''Germ.'' 39:7; Callim. ''In Dian.'' 38; Soph. ''Track.'' 754; Ovid, ''Fast.'' 3:295; Apollon. ''Rhod.'' 4:1714; see Woken, ''De Locis Temporibusque Quae Fideles, Ante Legem Cerimon. [[Preces]] Destinerunt'' [Rostock, 1720]; Doughtei, ''Analect.'' 1:24 sq.). (See [[Grove]]). In the offerings the ruling idea was that of thanking and propitiating God in general, the proper notion of expiation not yet appearing. (See [[Offering]]). The priests were the heads of the families. (See Melchizedek). </p> <p> In Egypt the larger part of the Israelites may perhaps have been more or less addicted to nature worship (see Exodus 32; &nbsp;Leviticus 17:7; &nbsp;Joshua 24:14; &nbsp;Ezekiel 20:7), and in the desert traces of Sabaism are evident (Numbers 25; &nbsp;Amos 5:25 sq.). Moses, however, established the cultus of Jehovah as the exclusive religion, and to him the strict rule of monotheism is due. The ritual of the law is no copy of the Egyptian (Spener) nor of the Phoenician (Vatke) institutions, although particular features may have been derived from the former (Hengstenberg, ''Moses,'' page 147 sq.; Bahr, ''Symbol.'' 1:39 sq.), but recognised Jehovah as the sole national deity, and stood in direct personal as well as public relation to him. (See [[Law]]). </p> <p> It contained a multitude of special provisions (such as sacrifices, vows, fasts, etc.), both of a positive and a negative kind, pointing to God as the giver of all good, and the object of all moral obligation, both of blessing and atonement; especially embodying the distinction of clean and unclean in all the bodily relations of life. The cardinal sections of this cultus are marked by the regularly recurring festivals (q.v.), and the tabernacle and temple were its central rallying-points as a national system of observance, while the priesthood formed its official conservators and expounders. (See [[Priest]]). </p> <p> The most marked of its peculiar features were the invisible character of the deity adored, in which it stood in bold contrast with all the prevalent idolatries; and the universality of its prescriptions, as pertaining not only to the whole nation, but to every individual in it, and to the minutest affairs of social and private economy. (See [[Mosaism]]). </p> <p> In later times, especially after the exile, the national worship was in some degree affected by foreign subjugation, and in process of time abnormal elements gradually crept in, such as Sadduceeism and Essenism. Under [[Antiochus]] [[Epiphanes]] a violent effort was made to force paganism bodily upon the Jews, but it succeeded only to a small extent. Under the [[Ptolemies]] full toleration was allowed, and under Alexander extraordinary privileges were granted even to foreign Jews. During all this period the heathen rulers occasionally contributed to the Mosaic worship (see &nbsp;Ezra 6:9; &nbsp;1 [[Maccabees]] 10:34; &nbsp;2 Maccabees 3:3; Josephus, Ant. 12:3, 3; 14:10-23). It is well known that under the Roman rule, the Jews, even in Rome itself (Dio Cass. 37:17), were allowed the full exercise of their religion (see Zimmern, Gesch. d. rom. Privatrechts, I, 2:470; Levysohn, De Judaeor. sub Caesar. Conditione [L.B. 1828]). (See Judaism). </p> <p> '''2.''' ''In Prayer Particularly'' . '''''—''''' This '','' as constituting the central idea of worship, was always strictly, although not formally, understood in the Mosaic service. There are no directions as to prayer given in the Mosaic law; the duty is rather taken for granted, as an adjunct to sacrifice, than enforced or elaborated. The temple is emphatically designated as "the House of Prayer" (&nbsp;Isaiah 56:7); it could not be otherwise, if "He who hears prayer" (&nbsp;Psalms 65:2) there manifested his special presence; and the prayer of Solomon offered at its consecration (&nbsp;1 Kings 8:30; &nbsp;1 Kings 8:35; &nbsp;1 Kings 8:38) implies that in it were offered, both the private prayers of each single man, and the public prayers of all Israel. It is hardly conceivable that, even from the beginning, public prayer did not follow every public sacrifice, whether propitiatory or eucharistic, as regularly as the incense, which was the symbol of prayer (see &nbsp;Psalms 141:2; &nbsp;Revelation 8:3-4). Such a practice is alluded to as common in &nbsp;Luke 1:10; and in one instance, at the offering of the first-fruits, it was ordained in a striking form (&nbsp;Deuteronomy 26:12-15). In later times it certainly grew into a regular service, both in the temple and in the synagogue. (See Synagogue). </p> <p> But, besides this public prayer, it was the custom of all at Jerusalem to go up to the temple, at regular hours if possible, for private prayer (see &nbsp;Luke 18:10; &nbsp;Acts 3:1); and those who were absent were wont to "open their windows towards Jerusalem," and pray "towards" the place of God's presence (&nbsp;1 Kings 8:46-49,;&nbsp;Psalms 5:7; &nbsp;Psalms 28:2; &nbsp;Psalms 138:2; &nbsp;Daniel 6:10). The desire to do this was possibly one reason, independently of other and more obvious ones, why the house-top or the mountain-top were chosen places of private prayer. </p> <p> The regular hours of prayer seem to have been three (see &nbsp;Psalms 55:17; &nbsp;Daniel 6:10), the "evening," that is, the ninth hour (&nbsp;Acts 3:1; &nbsp;Acts 10:3), the hour of the evening sacrifice (&nbsp;Daniel 9:21); the "morning," that is, the third hour (&nbsp;Acts 2:15), that of the morning sacrifice; and the sixth hour, or "noonday." To these would naturally be added some prayer at rising and lying down to sleep; and thence might easily be developed (by the love of the mystic number seven), the "seven times a day" of &nbsp;Psalms 119:164, if this is to be literally understood, and the seven hours of prayer of the ancient Church. Some, at least, of these hours seem to have been generally observed by religious men in private prayer at home, or in the midst of their occupation and in' the streets (&nbsp;Matthew 6:5). Grace before meat would seem to have been an equally common practice (see &nbsp;Matthew 15:36; &nbsp;Acts 27:35). </p> <p> The posture of prayer among the Jews seems to have been most often standing (&nbsp;1 Samuel 1:26; &nbsp;Matthew 6:5; &nbsp;Mark 11:25; &nbsp;Luke 18:11); unless the prayer were offered with especial solemnity and humiliation, which was naturally expressed by kneeling (&nbsp;1 Kings 8:54; comp. &nbsp;2 Chronicles 6:13; &nbsp;Ezra 9:5; &nbsp;Psalms 95:6; &nbsp;Daniel 6:10); or prostration (&nbsp;Joshua 7:6; &nbsp;1 Kings 18:42; &nbsp;Nehemiah 8:6). The hands were "lifted up," or "spread out" before the Lord (&nbsp;Exodus 9:33; &nbsp;Psalms 28:2; &nbsp;Psalms 134:2, etc.). In the Christian Church no posture is mentioned in the New Test. excepting that of kneeling; see &nbsp;Acts 7:60 (St. Stephen); 9:40 (St. Peter); 20:36; 21:5 (St. Paul); perhaps from imitation of the example of our Lord in [[Gethsemane]] (on which occasion alone his posture in prayer is recorded). In after-times, as is well known, this posture was varied by the custom of standing in prayer on the Lord's day, and during the period from Easter to Whitsunday, in order to commemorate his resurrection, and our spiritual resurrection in him. (See Prayer). </p> <p> '''II.''' ''Christian Worship.'' '''''—''''' This is usually divided into three kinds, according to the extent of the persons engaged in it. </p> <p> '''1.''' ''Private Worship,'' otherwise called ''Secret Prayer,'' is between the individual and his Maker. It is specifically enjoined by our Lord (&nbsp;Matthew 6:6), and is essential to the maintenance of spiritual life in the soul of the believer. (See [[Closet]]). </p> <p> The lately discovered Teaching of the Twelve Apostles ( '''''§''''' 8) enjoins the use of the Lord's Prayer "three times a day," evidently for private devotion. (See [[Lords Prayer]]). </p> <p> [[Private]] worship should be conducted with, </p> <p> '''(1)''' reverence and veneration; '''(2)''' self-abasement and confession; '''(3)''' contemplation of the perfections and promises of God; '''(4)''' supplication for ourselves and others; '''(5)''' earnest desire of the enjoyment of God; '''(6)''' frequency and regularity. (See [[Devotion]]). </p> <p> '''2.''' ''Family Worship,'' i.e., regular domestic prayer. This is obviously called for in order to the proper religious conduct of the Christian household and its obligation is enforced by nearly every branch of evangelical Christendom. (See [[Family]]). </p> <p> '''3.''' ''Public Worship,'' i.e., religious services conducted in the general congregation. Some who have acknowledged the propriety of private worship have objected to that of a public nature, but without any sufficient ground. For Christ attended public worship himself (Luke 4); he prayed with his disciples (&nbsp;Luke 9:28-29; &nbsp;Luke 11:1); he promises his presence to social worshippers (&nbsp;Matthew 18:20). It may be argued also from the conduct of the apostles (&nbsp;Acts 1:24; Acts 2; &nbsp;Acts 4:24; &nbsp;Acts 6:4; &nbsp;Acts 20:36; &nbsp;Romans 15:30; 1 Corinthians 14; &nbsp;2 Thessalonians 3:1-2; 1 Corinthians 11) and from general principles (&nbsp;Deuteronomy 31:12; &nbsp;Psalms 100:4 &nbsp;1 Timothy 2:2; &nbsp;1 Timothy 2:8; &nbsp;Hebrews 10:25). </p> <p> The obligation of public worship is partly founded upon example, and partly upon precept; so that no person who admits that authority can question this great duty without manifest and criminal inconsistency. The institution of public worship under the law, and the practice of synagogue worship among the Jews, from at least the time of Ezra, cannot be questioned; both of which were sanctioned by the practice of our Lord and his apostles. The preceptive authority for our regular attendance upon public worship is either inferential or direct. The command to publish the gospel includes the obligation of assembling to hear it; the name by which a Christian society is designated in Scripture is a Church, which signifies an assembly for the transaction of business; and, in the case of a Christian assembly, that business must necessarily be spiritual, and include the sacred exercises of prayer, praise, and hearing the Scriptures. </p> <p> But we have more direct precepts, although the practice was obviously continued from Judaism, and was therefore consuetudinary. Some of the epistles of Paul are commanded to be read. in the churches. The singing of psalms, hymns, and spiritual songs is enjoined as an act of solemn worship to the Lord; and Paul cautions the Hebrews that they "forsake not the assembling of themselves together." The practice of the primitive age is also manifest from the epistles of Paul. The Lord's Supper was celebrated by the body of believers collectively; and this apostle prescribes to the Corinthians regulations for the exercises of prayer and prophesyings, "when they came together in the Church" '''''—''''' the assembly. The periodicity and order of these holy offices in the primitive Church, appear also from the apostolic epistle of Clement of Rome "We ought also, looking into the depths of the divine knowledge, to do all things in order, whatsoever the Lord hath commanded to be done. We ought to make our oblations, and perform our holy offices, at their appointed seasons; for these he hath commanded to be done, not irregularly or by chance, but at determinate times and hours; as he hath likewise ordained by his supreme will where, and by what persons, they shall be performed; that so all things being done according to his pleasure, may be acceptable in his sight." This passage is remarkable for urging a divine authority for the public services of the Church, by which Clement, no doubt, means the authority of the inspired directions of the apostles. (See [[Service]]). </p> <p> The ends of the institution of public worship are of such obvious importance that it must ever be considered as one of the most condescending and gracious dispensations of God to man. By this his Church confesses his name before the world; by this the public teaching of his word is associated with acts calculated to affect the mind with that solemnity which is the best preparation for hearing it to edification. It is thus that the ignorant and the vicious are collected together, and instructed and warned; the invitations of mercy are published to the guilty, and the sorrowful and afflicted are comforted. In these assemblies God, by his Holy Spirit, diffuses his vital and sanctifying influence, and takes the devout into a fellowship with himself, from which they derive strength to do and to suffer his will in the various scenes of life, while he there affords them a foretaste of the deep and hallowed pleasures which are reserved for them at his right hand forevermore. </p> <p> Prayers and intercessions are offered for national and public interests, and while the benefit of these exercises descends upon a country, all are kept sensible of the dependence. of every public and personal interest upon God. Praise calls forth the grateful emotions, and gives cheerfulness to piety; and that instruction in righteousness, which is so perpetually repeated, diffuses the principles of morality and religion throughout society, enlightens and gives activity to conscience, raises the standard of morals, attaches shame to vice and praise to virtue, and thus exerts a powerfully purifying influence upon mankind. Laws thus receive a force which, in other circumstances, they could not acquire, even were they enacted in as great perfection; and the administration of justice is aided by the strongest possible obligation and sanction being given to legal oaths. The domestic relations are rendered more strong and interesting by the very habit of the attendance of families upon the sacred services of the sanctuary of the Lord; and the meeting of the rich and the poor together, and their standing on the same common ground as sinners before God, equally dependent upon him, and equally suing for his mercy, has a powerful, though often an insensible, influence in humbling the pride which is nourished by superior rank, and in raising the lower classes above abjectness of spirit, without injuring their humility. Piety, benevolence, and patriotism are equally dependent for their purity and vigor upon the regular and devout worship of God in the simplicity of the Christian dispensation. </p> <p> Public worship therefore is of great utility, as </p> <p> '''(1)''' it gives Christians an opportunity of openly professing their faith in and love to Christ; </p> <p> '''(2)''' it preserves a sense of religion in the mind, without which society could not well exist; </p> <p> '''(3)''' it enlivens devotion and promotes zeal; </p> <p> '''(4)''' it is the means of receiving instruction and consolation; </p> <p> '''(5)''' it affords an excellent example to others, and excites them to fear God, etc. </p> <p> Public worship should be </p> <p> '''(1)''' solemn, not light and trifling (&nbsp;Psalms 89:7); </p> <p> '''(2)''' simple, not pompous and ceremonial (&nbsp;Isaiah 62:2); </p> <p> '''(3)''' cheerful, and not with forbidding aspect (Psalms 100); </p> <p> '''(4)''' sincere, and not hypocritical (&nbsp;Isaiah 1:12; &nbsp;Matthew 23:13; &nbsp;John 4:24); </p> <p> '''(5)''' pure, and not superstitious (&nbsp;Isaiah 57:15). (See [[Public Worship]]). </p>