by Harvey Newcomb, 1843
a self-sacrificing spirit.
PUBLIC WORSHIP
PRACTICAL HINTS IN RELATION TO
PUBLIC WORSHIP.
1. Attend on the stated ministrations of your pastor.
If there is more than one church professing your own sentiments in the place
where you reside, select the pastor who is most spiritual, and will give you
the best instruction. But, when you have made this selection, consider
yourself bound to wait on his ministry. Do not indulge yourself in going
from place to place, to hear this and that minister. This will give you
"itching ears," and cultivate a love of novelty, and a critical mode of
hearing, very unfavorable to the practical application of the truth to your
own soul. If you wish to obtain complete views of truth—if you wish your
soul to thrive—attend, as far as possible, upon every appointment of
your pastor. Ministers generally adopt some plan of instruction, which they
believe to be adapted to the state of their people, and frequently pursue a
chain of subjects in succession, so as to present a complete view of the
great doctrines of the Bible. Whenever you absent yourself, you break this
chain, and lose much of your interest and profit in your minister's
preaching. I do not say but, on special occasions, when some subject of more
than usual importance is to be presented at another place, it may be proper
for you to leave your own church. But, in general, the frequent exchange of
pulpits between neighboring ministers, and the occasional appearance of a
stranger in the pulpit, will furnish as great variety as you will find
profitable.
2. Be punctual in attending at the stated hour of
public worship. This, though of great importance, is sadly neglected by
many congregations. Punctuality is so necessary in matters of business, that
a man is hardly considered honest when he fails to meet his friend at the
hour of engagement. And why should it be thought of less consequence to be
exact and punctual in our engagements with God than with man? The person who
enters the house of God after the service has commenced, embarrasses the
preacher, and disturbs the devotions of others. Besides, he shows great lack
of reverence for the sacredness of the place, time, and employment. "God is
greatly to be feared in the assembly of his saints, and to be had in
reverence of all them that are about him." Always calculate to be seated in
the sanctuary a few minutes before the time appointed for the commencement
of worship; that you may have time to settle your mind, and to lift your
soul in silent prayer to God for his blessing.
3. Go to the house of God with a preparation of heart.
First visit your closet, and implore the influences of the Holy Spirit, both
upon yourself and your fellow-worshipers, that your and their hearts may be
prepared to receive the truth; and, if possible, go immediately from your
closet to the house of worship. On the way, shut out all thoughts except
such as are calculated to inspire devotional feelings; and, if in company,
avoid conversation. Whatever may be the nature of such conversation, it will
be very likely to produce a train of thought which will distract and disturb
your mind during public worship.
4. When you approach the house of worship, remember
that the Lord is there in a peculiar manner. He has promised to be where
two or three shall meet in his name. It is in the assembly of his saints
that he makes known the power of his Spirit. As you enter his house,
endeavor to realize the solemnity of his presence, and walk softly before
him. Avoid carelessness of demeanor, and let your deportment indicate the
reverence due to the place where "God's honor dwells." "Guard your feet when
you go to the house of God." I do not like to specify any particular acts
which are unbecoming in the house of God, lest I should seem to imply that a
young lady may be guilty of a public breach of the rules of good breeding;
but, if you bear in mind continually that you are a guest in the house of
the Lord, and that the Lord almighty is there to witness all you do, you
will be likely to be serious and circumspect.
When seated in the place of worship, set a watch over the
senses, that your eyes and ears may not cause your mind to wander upon
forbidden objects. There is great danger that the attraction of people,
characters, and dress, may dissipate the serious thoughts with which you
entered the sanctuary, so that you will lose the benefit of the means of
grace. Set a watch, also, over your imagination. This is a time when Satan
is peculiarly busy in diverting the fancy; and, unless you are doubly
watchful, he may lead away your mind by some phantom of the imagination,
before you are aware of it. Keep these avenues of temptation guarded, and
seek to bring yourself into a prayerful frame of mind, that you may be
suitably affected by the various exercises of public worship.
5. Unite in spirit with the devotional part of the
service. "God is a Spirit; and they that worship him must worship in
spirit and in truth." Sing with the spirit and with the understanding, and
see that you do not mock God with an empty song of praise, which finds no
response in your heart. Endeavor, also, in prayer, to follow the words of
the person who leads, applying the several parts of the prayer to yourself
in particular, when they suit your case, and yet bearing in mind the various
subjects of petition which relate to the congregation and the world;
remembering that God abhors hypocritical worship, in which men appear
outwardly as worshipers, but have no spiritual apprehension of the meaning
of the solemn service in which they are engaged. In all the exercises of
public worship, labor and strive against wandering thoughts. This is the
time when Satan will beset you with all his fury. Now you must be well
armed, and fight manfully. Be not discouraged, though you may be many times
foiled. If you persevere in the strength of Jesus, you will come off
conqueror at last.
6. "Take heed how you hear."
Consider the speaker as the ambassador of Christ, sent with a message from
God to yourself. "Now, then," says the apostle, "we are ambassadors for
Christ, as though God did beseech you by us: we beg you, in Christ's stead,
be you reconciled to God." The figure here used is borrowed from the
practice of one government sending a person on a particular errand to
another. The analogy, however, does not hold good throughout. It is like a
sovereign sending an ambassador to persuade rebels against his government to
submit to him, and accept of pardon. But, in such a case, it would be
possible, either for some person who was not sent, to deliver a false
message in the name of the king, or for one who was really sent, to deliver
a different message from the one sent by him. So it is in relation to
preachers of the gospel. There are many whom Christ has never sent, who are
spreading abroad lies over the land; and there are others, really sent by
Christ, who have, in some respects, misapprehended their instructions, and
therefore do not deliver his message just as he has directed. But our
blessed Lord, foreseeing this, has wisely and kindly given us a
check-book, by which we may discover whether those who speak in his name
tell the truth. Hence we are commanded to "search the Scriptures," and to
"test the spirits, whether they be of God." And the Bereans were commended
as more noble, because they searched the Scriptures daily, to know whether
the things preached by the apostles were so. If, then, they were applauded
for testing the preaching of the apostles by the word of God, surely we may
try the preaching of uninspired men by the same standard.
But beware of a fault finding spirit. There are some
people who indulge such a habit of finding fault with preaching, that they
never receive much benefit from it. Either the matter of the sermon, the
apparent feeling of the preacher, or his style, or manner of delivery, does
not suit them; and therefore they throw away all the good they might have
obtained from his discourse. Remember that preachers of the gospel are but
men. So weak are they, that the apostle compares them to "earthen vessels."
Do not, then, expect perfection. Bear with their infirmities. Receive their
instructions as the bread which your heavenly Father has provided for the
nourishment of your soul. Do not ungratefully spurn it from you. What would
you think to see a child throwing away the bread his mother gives him,
because it does not suit his dainty appetite?
But the instruction delivered to you by the ministers of
Christ, if it agrees with the word of God, is the bread which your heavenly
Father has provided as the food of your soul. It may not suit your taste. It
may not be savory enough. It may be coarse food. It may not have any such
dressings as render it palatable to a capricious appetite. Or it may be, in
your estimation, too strong meat. Still it is the food which God has
provided for your soul; and you will suffer incalculable loss, if you are so
dainty as to throw it away. But, if there appears really to be a
deficiency in your minister's preaching, pray for him, that he may preach
better. See to it, however, that the fault be not with yourself, in not
keeping your heart in such a state as to be able to appreciate good
preaching. Many sermons, which appeared dry and dull the first time they
were delivered, on being repeated in a time of awakening, and heard with a
new ear, have been pronounced excellent, and full of instruction.
Hear, also, with self-application. From almost any
passage in the Bible the Christian may draw a practical lesson for himself.
Some truths may not be immediately applicable to your present circumstances;
yet you ought to be affected by them. Even a sermon addressed exclusively to
impenitent sinners is calculated to excite the most intense feelings of the
Christian's soul. It reminds him of the exceeding wickedness of his past
life; it shows him what an awful gulf he has escaped; it leads him to mourn
over his ingratitude; and it calls forth his prayers and tears in behalf of
the perishing. Strive to bring home the truth, so far as it is applicable to
yourself, in the most searching manner. Examine your own heart diligently,
that you lose nothing which belongs to you.
Do not hear for others. Let everyone make his own
application of the truth. Many are so intent on finding garments for others,
that they lose their own.
Hear with a prayerful frame of mind. If any part of
the discourse is intended for professors of religion, let your heart
continually ascend to God for the Holy Spirit to apply it to yourself and to
every Christian present. If any part of it is designed for impenitent
people, let your soul put forth an agony of prayer, that it may be blessed
for their conversion.
Remember and practice what you hear. We are exhorted
to give earnest heed to the things which we have heard, lest at any time we
should let them slip. James tells us, "If any be a hearer of the word, and
not a doer, he is like unto a man beholding his natural face in the glass;
for he beholds himself, and goes his way, and straightway forgets what
manner of man he was." Alas, how many thus hear! But, in regard to them, our
Savior likens them to a man that built his house upon the sand, which, when
the storm came, was swept away with a terrible destruction. How many, who
have paid a decent respect to the worship of God, without practicing the
self-denying duties inculcated in his word, will find their foundation swept
from under them in the terrible storm which is at hand, none can tell. Let
us see to it that we are not among the many who will say, in that day,
"Lord, Lord," without having obeyed his word; that he should say to us,
"Depart from me, you who work iniquity."
MEETINGS FOR PRAYER.
Intimately connected with public worship are social
meetings for prayer. We have examples of these in the primitive church. The
disciples held a ten days' prayer-meeting, before the advent of the
Holy Spirit on the day of Pentecost. When the apostles returned from before
the council, they held a prayer-meeting, and the place was shaken where they
were assembled. When Peter was imprisoned, the church held a prayer-meeting
in the night, and an angel delivered him out of the prison. We read
of a place by the river side, where prayer was "accustomed to be made." And
at Miletus, Paul held a precious prayer-meeting with the elders of the
church of Ephesus. These meetings have been maintained among evangelical
Christians in every age. They are the life of the church. They are
the mainspring of human agency in revivals of religion. Without a spirit of
prayer, sufficient to bring God's people together in this way, I see not how
vital piety can exist in a church. The feelings of a lively Christian will
lead him to the place of prayer. But it will not do to follow our feelings
at all times, because they are variable. If you allow yourself to be guided
by the mere impulse of feeling, you can never be depended on as a stable and
consistent Christian. We ought the rather to be guided in all things by
settled and permanent principle. Those who are so governed are the only
Christians who can be relied on in an emergency.
The follower of Christ is called a soldier; but the main
thing with a soldier, and without which he would be good for nothing, is,
that he is always to be found at his post. But what would become of an army,
or of the country which they defend, if, when called to duty, but a small
proportion of them should be found there? And what will become of the cause
in which the great Captain of our salvation is engaged, if but few of the
soldiers of the cross are to be found at the place of rendezvous? Let it be
a settled principle with you, then, to be always at your post. Let
nothing but absolute necessity keep you from the place of prayer.
THE SABBATH SCHOOL.
I cannot persuade myself, in this connection, to pass
over an institution which occupies so prominent a place in the employments
of the holy Sabbath, as the Sabbath school; and I think I may presume on the
interest which those for whom I am writing feel in this department of
Christian effort and improvement. I know of no means of intellectual and
spiritual improvement, accessible to all, which will by any means compare
with this. It furnishes a stimulus to intellectual effort, of great value to
people of all ages, and in every department of life. It is one of the best
means of self-education which the times afford; for there is no
study better adapted to develop, enlarge, and strengthen the mind than the
investigation of Scriptural truth. And it has this peculiar advantage,
that it combines moral and spiritual improvement with intellectual
cultivation. There is perceptible in the minds of those who have been for a
number of years connected with the Sabbath school, a wakefulness of mind, an
acuteness of perception, and a definiteness in their views of truth, not
often to be found among those who have not had this advantage. It creates
the necessity for study, and obliges everyone to learn something new every
week; and this keeps the mind active, and secures a constantly progressive
advancement in knowledge. It tends, also, to keep alive religious feeling,
by keeping the truth before the mind, and bringing different minds together,
to act upon one another. I can hardly persuade myself that it is necessary
to advise young Christian females to become connected with the Sabbath
school; for it would seem that their own feelings would lead them to a place
of so great interest and improvement; and I suppose the majority of those
into whose hands this book may fall, have been trained up in the Sabbath
school, and have never left it. And I trust none of them will ever feel that
they are too old to continue to attend as pupils. In many parts of the
country, it is the custom for the whole congregation, both old and young, to
be formed into a Sabbath school; and a most excellent custom it is. May I
not hope that the young ladies for whom I am writing will be everywhere
forward to encourage so good a custom?
But young Christian ladies ought to calculate upon
qualifying themselves to teach in the Sabbath school, in case their services
in this department shall be required. It may be personally more agreeable to
sit as a learner; but duty requires that we should always prefer an
opportunity of imparting, to that of receiving, a spiritual benefit. Indeed,
this is the true way of securing a personal benefit; for our Lord has said,
"It is more blessed to give than to receive;" and he verifies his word, by
pouring the richest spiritual blessings into the souls of those who lay
themselves out most for the benefit of others. This is especially the case
with Sabbath school teachers. They are excited, by the responsibilities of
their station, to greater study in the preparation of their lessons, and in
acquiring information to impart to those they teach; and this secures a
greater intellectual benefit. Their pupils, also, give direction to their
desires, prayers, and efforts, and thus their piety is cultivated,
strengthened, and increased. If successful, too, they are permitted to
rejoice in the fruit of their labors. Every faithful Sabbath school teacher,
therefore, knows, from experience, that it is "more blessed to give than to
receive." I may presume, therefore, that every young lady who loves the
Savior will esteem it a privilege to be a Sabbath school teacher.
But, should you be called upon to engage in the
interesting and responsible work of Sabbath school instruction, enter
upon it heartily. If you cannot do this, I advise you not to attempt it.
If you engage in such a work without being deeply interested in it yourself,
and laying yourself out upon it, you will find neither pleasure, profit, nor
success, therein. Presuming, therefore, that you will be desirous of using
all the means in your power to qualify yourself for such a work, I offer for
your consideration the following hints, which are given under the impression
that your pupils are children or young people—
1. Endeavor to obtain just views of the importance and
responsibility of the work. In a certain subordinate sense, the Sabbath
school teacher is the pastor of a little flock. He is appointed, in his
sphere, to watch for their souls, everyone of which is of more value than
the whole world. The influence which he exerts upon these souls may give
direction not only to their character and influence in this life, but to
their character and destiny throughout eternity. The responsibility is
therefore fearful indeed.
2. Keep before your mind the objects to be
attained by Sabbath school instruction, and pursue these objects with
directness of purpose and effort. These objects are, the conversion of the
souls of the pupils, if they are unconverted; and their sanctification, and
preparation for usefulness, if converted. To attain either of these objects,
it is necessary that they should have a clear and discriminating knowledge
of those truths of God's word which teach them their lost and ruined
condition by nature, and the way of salvation revealed in the gospel;
because it is through these that the Holy Spirit operates in the conversion
and sanctification of souls. These truths must, therefore, be so
illustrated, simplified, and brought down to their capacities, that they
will see their application to themselves, and learn from them their duty.
But, to prepare them for usefulness, energy of mind, and habits of deep
thought and close study, are of great importance, and must, therefore, be
cultivated in the Sabbath school.
3. Labor to obtain clear, full, and discriminating
views of gospel truth yourself. This is indispensable, if you would
impress the same upon the minds of others. If your general views of truth
are obscure, indefinite, and unsatisfactory to yourself, your instructions
will be of the same character.
4. Study to become skillful in the sacred are of
communicating divine truth to the minds of children. Little as this may
be esteemed, it is one of the most valuable talents you can possess. I know
of no other which females can so profitably employ in the service of Christ.
You must, therefore, study the juvenile mind. Endeavor to understand
the philosophical principles of its early development, and reduce them to
practice. Be familiar with children. Become acquainted with their language
and modes of thinking, and strive to adapt yourself to their capacities. You
may also obtain many valuable hints by reading some of the many excellent
works which have been published on the subject of education, some of which
are especially designed for Sabbath school teachers.
You must also aim at drawing out the minds of the
children, and teaching them to study, and to think, with clearness and
precision, for themselves. There is a great difference between
conversing with children and talking to them. By the former, you
call their minds into exercise, and get hold of their feelings. Thus you
will secure their attention. But the latter will be much less likely to
interest them; for, being the recipients of thought, instead of thinking for
themselves, they participate less in the exercise. By engaging them in
conversation, and leading that conversation in the investigation of truth,
you teach them to think.
If we simply explain to a child the meaning of a passage
of Scripture, the whole benefit lies in the instruction he receives at the
time; but, if we show him practically how to ascertain the meaning himself,
and bring him under the mental discipline which it requires, we give him a
kind of key to unlock the meaning of other passages. By an ingenious mode of
catechizing, children's minds may be led to perceive and understand almost
any truth much more distinctly and clearly than by any direct explanation
which a teacher can make. By catechizing, I do not mean the repeating
of catechisms, but the calling out of their minds upon any Scripture
truth that may be before them, by a series of simple questions, leading them
to see the truth as though they had discovered it themselves. But it should
be a leading object to secure the thorough study of the lessons by
themselves. The teacher should never answer a question until it has passed
round the class; and remarks should be brief, and directly to the point,
intended either to bring out the meaning of the Scripture more fully than
their answers do, or else to impress the truth practically upon their minds.
But never forget that you are dependent upon the Holy
Spirit for the proper direction of the powers of your mind. Pray, then, for
clearness of perception and discrimination of judgment, that you may
understand the truth, and for skill to communicate it to your class. Study
every Sabbath school lesson in your closet, with these ends in view.
Persevere in your efforts until you become mistress of the are of teaching.
5. To be a successful Sabbath school teacher, you must
have a rich, fertile, and growing mind. Nothing else will compensate for
the lack of this. You cannot, for any length of time, sustain the interest
of a class, unless there is a constant growth in your own mind. If there is
a continued repetition of the same thoughts, remarks, or exhortations, you
will soon grow dull and uninteresting. But, in regard to the manner in which
this is to be accomplished, I must refer you to a subsequent chapter, on
mental improvement.
6. Make yourself thoroughly acquainted with the
lesson. Study the portion of Scripture which is to be the subject of
your lesson, with all the helps you can obtain, until you have satisfied
your mind on every point involved in it, and until you can answer every
question which you intend to propound to your scholars. Unless you do this
habitually, you cannot be qualified for a teacher. If the teachers of the
school with which you are connected hold a meeting of mutual consultation
upon the lesson, never fail to attend, when it is in your power. These
meetings are essential to a well-conducted and successful Sabbath school;
and, when properly managed, they are both interesting and profitable to
those who attend them. And you will contribute very much to this interest
and profit, if you are always present, with your lesson thoroughly studied.
7. Let your own heart be affected with the truth you
are endeavoring to teach. Upon this, so far as your instrumentality is
concerned, greatly depends your success. Unless you feel the force
of the truth yourself, it will be very difficult for you to convince your
scholars that you are in earnest. While preparing the lesson in your
closet, endeavor to obtain a realizing sense of the personal interest which
you and your class have in the subject you are contemplating. See what
bearing it has upon their eternal destiny, as well as your own; and pray for
the Holy Spirit to impress it powerfully upon your heart. Always, if
possible, spend a little season in your closet, as an immediate preparation
for the duties of the Sabbath school. Get your heart refreshed, in view of
the practical truth contained in the lesson, and go before your class deeply
impressed with its solemn import.
8. Make a personal application of the practical truths
contained in the lesson, and embrace frequent opportunities of
conversing separately and privately with everyone of your scholars in regard
to their religious feelings. If they give no evidence of piety, explain to
them the duty of immediate repentance and submission to God, and urge them
to perform it without delay. Do this under the solemn impression that it
may be your last opportunity, and that you will soon meet them at the
judgment-seat of Christ.
If you have reason to believe their hearts have been
renewed, show them the importance of holy living. Urge upon them the duties
of watchfulness, self-examination, studying the Scriptures, and prayer. Show
them, also, the necessity of carrying out their religion into every action
of their lives. Show them that the design of true religion is to make them
better, to give them better dispositions, to keep them humble, and make them
more amiable, obedient, and dutiful, in everything. Teach them, also, the
great importance of improving their minds while young, to fit them for the
service of Christ. You may have before you some future Harriet Newell, or
Mrs. Judson, who may willingly surrender all the comforts of this life to
carry the glad tidings of salvation to the benighted heathen.
9. Be earnest and importunate for the Holy Spirit to
bless your labors. Without this, all your efforts will be in vain. Feel
continually that you are but an instrument in the hand of God, and that all
your success must depend upon him. Yet he has promised to give his Holy
Spirit to those who ask him. Let no day pass without presenting before the
throne of grace every individual of your class, rehearsing, as particularly
as possible, the circumstances and feelings of each. Visit them as often as
you can, and, if possible, persuade them to meet with you once a week for
prayer. But make no effort in your own strength. Search well your motives,
and see that self-seeking has no place in your heart. If you seek the
conversion of your class, that you may be honored as the instrument, you
will be disappointed. God must be glorified in all things.