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I. WE OUGHT TO WORSHIP GOD IN PUBLIC.

1. It is obvious to the natural reason of mankind that this is a duty.

(1) Even those whose "foolish heart was darkened," etc., were not so blind as not to see the fitness of their honouring with public worship those whom they accounted Deities. The heathens have their temples to which they resort for the celebration of some rites, whereby they think their idols honoured.

(2) God has formed our nature for society, is it not, then, a dictate of nature that we should associate ourselves for the most important purposes of religion as well as for the lesser purposes of the natural and civil life.

(3) Our Creator has made us capable of signifying to all about us the sense we have of His perfections, and of our obligations to Him. Should we not, then, employ our best powers after that manner in His service, to which they are so wisely fitted? "The heavens declare the glory of the Lord; the firmament showeth His handiwork. How excellent is His name in all the earth!" And is it not fit that intelligent creatures should show forth His glories by the most open acknowledgment of them? The law of God written in the heart (Romans 2:15) obliges them to the performance of social public worship.

2. God has in His Word given plain significations of His will that men should publicly worship Him.

(1) Public worship was practised long before we have any account of its being required. The light of nature directed men to assemble themselves together for the worship Of God; perhaps, therefore, He did not see it needful expressly to reveal His mind till their natural notions of religion were greatly corrupted by idolatry. Then it pleased God to give a law according to which worship was to be regulated (Exodus 23:17). But though Israel were to offer sacrifices only at the tabernacle or temple, yet they did meet together in other places, where they did engage in some parts of Divine worship. This appears from the account given us in Scripture of synagogues (Acts 15:21).

(2) Jesus Christ, while He was here on earth, did not only go to Jerusalem at the great feasts, but also attended constantly to the service of the synagogue (Luke 4:16). His example lays a strong obligation upon His followers.

(3) The disciples of Jesus, in the early days of Christianity, discharged their duty in this matter with great diligence, but in process of time the love of some began to cool, which appeared in their neglect of the duties of public worship. To prevent the spreading of this great evil the apostle admonished them (Hebrews 10:25).

II. THE ENDS OF PUBLIC WORSHIP.

1. The glory of God. As He made all things for Himself it is highly reasonable we should principally design the glorifying of His name in all that we do. Now when God is worshipped by His creatures, they own His being, His all-sufficiency, His infinite understanding, that to Him belongeth power and mercy; and the more public their worship is the more clearly they spread abroad the honour of His name. The house of God, where He was publicly worshipped, is called "the place where His honour dwelt" (Psalm 26:8), perhaps because He was there honoured in an eminent manner by the social worship of His people. For this reason, as we may justly suppose, the Lord is said to love the gates of Zion (Psalm 87:2). This chief end of Divine worship cannot be so well answered by private devotions. The honour of God's name is more propagated in the congregation than it can be in the family. Though our Saviour far exceeded those in knowledge who officiated in the Jewish synagogue, yet was He stated in His attendance there, for He knew that by so doing He "glorified His Father."

2. Our spiritual benefit. God has connected our advantage with His own glory. He dispenses to us blessings in that way wherein we show forth the honour of His name. He promised His people of old that in all places where He should record His name he would come unto them and bless them (Exodus 20:24). There is no appointment of any particular place under the gospel, but our Lord has said that "where two or three are gathered together in His name, there He is in the midst of them" (Matthew 18:20; Revelation 1:13). God delights to honour the ordinances of His public worship by making them means of grace (Psalm 87:5). Most commonly it is by the means of public worship that sinners are awakened and converted; it is hereby that the saints are for the most part edified and comforted. All the private instructions which the psalmist enjoyed were not effectual to remove a very perplexing temptation. But when "he went into the sanctuary" so much light was imparted to him there as cleared his difficulty (Psalm 73:17). Upon which he concludes (ver. 29) that it was good for him to draw near to God, i.e., in the sanctuary. David expected that the clearest and most engaging discoveries of God would be made to him in His house, therefore he was very desirous of having his stated abode there (Psalm 27:4; Psalm 92:12-14).

3. Communion with one another in the great concerns of religion. The Scripture represents believers as one in God and Christ (John 17:20, 21). They are spoken of as "members one of another" (Ephesians 4:25). They have one God and Father, the same Mediator and Saviour; they are animated by one Spirit; they belong to the same family, and they are travelling towards the same heavenly habitation. Now, when as many of them as conveniently can assemble together to partake of the ordinances of the gospel, they hereby denote the oneness.

III. THE SEVERAL PARTS OF PUBLIC WORSHIP as mentioned in the context.

1. Prayer. The house of God is called "the house of prayer" (Matthew 21:13). We have all our common wants and weaknesses. Is it not, then, proper we should present our joint supplications to God for supplies and helps? (Matthew 18:19).

2. Praise (Psalm 48:1; Psalm 34:3). We are never in such destitute circumstances as not to be obliged to bless the name of God, therefore are we commanded to add thanksgivings to our supplications (Philippians 4:6; 1 Thessalonians 5:17, 18). It is proper here to consider that particular method of praising God by singing. It is natural for the joy of men's hearts to break forth into songs, and it is most fit they should express the delight they take in the perfections and mercies of God by singing His praises (James 5:13; Ephesians 5:19, 20; Colossians 3:16; 1 Corinthians 14:14, 15; Revelation 15:3).

3. Hearing the Word of God. Under the Mosaic constitution the priest's lips were to keep knowledge, and the people were to seek the law at his mouth (Malachi 2:7). Our Lord Jesus Christ has appointed ministers "who are to give themselves continually to prayer and the ministry of the Word; to be instant in season and out of season" in preaching of it. Therefore, certainly it is the duty of Christians to be instant in season and out of season in hearing the gospel (Ephesians 4:11-13).

4. The Lord's Supper. This is meant by "breaking of bread" (1 Corinthians 10:16, 17). Application:

1. How thankful should we be for our liberty to worship God in public.

2. It is matter of great lamentation that there is so much indifference among us to the public worship of God.

3. Let us have a care of "forsaking the assembling of ourselves together as the manner of some is." In order to press you hereto, consider(l) That an indifference to the duties of public worship is a dangerous step towards apostacy.

(2) Persons of the most eminent piety have expressed the greatest value for the public worship of God.

(S. Price.)

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KJV: And all that believed were together, and had all things common;

WEB: All who believed were together, and had all things in common.