ART. II. SCRIPTURE VIEW OF DIVINE WORSHIP.

BY REV. D. Y. HEISLER, A. M., MT. ALTO, PA.

THE subject of Divine worship, whether viewed in its own nature, or in its relation to the spiritual welfare and edification of God's people, must be regarded as a matter of the highest importance. Whatever, therefore, in any way serves to throw light on this subject, or contributes, in the least, to the solution of this interesting problem, is worthy of attention. We propose, accordingly, in this paper to discuss the general subject of Divine worship, mainly, however, in a Scriptural point of view; and in doing so, we, shall carefully question the Sacred Writings, and elicit from them, as the highest authority, whatever light they may afford on this interesting question.

We take for granted, what, we believe, is generally assumed, that neither in the earlier pages of Holy Writ, nor in the writings of the New Testament, is there any formal instruction given on this subject, nor any definite and fixed order of worship prescribed, nor even any general principles proposed upon which an order of worship or offices of devotion are to be constructed. Whatever is found relating to this subject, except in connection with the legal or Mosaic economy, comes before us simply in the way of actual history or incidental reference; and only by a careful examination of these incidental allusions and historical notices, do we propose to construct some kind of a scheme of worship, and to offer some plausible suggestions on the subject of common prayer or public devotions.

In accordance with our general assumption, then, we remark that the earlier portions of Holy Writ, dealing, as they do, with primitive times and primitive customs, and being distinguished by great simplicity, throw but little light on the subject in hand. The patriarchal period furnishes, so far as our

knowledge extends, only a few cursory and indistinct hints in reference to the mode of worshiping the Supreme Being; and these few notices, even, have reference mainly, if not exclusively, to private worship-to the devotions of pious and God-fearing persons in their individual capacity. In those early times of childlike simplicity, each one held communion with God directly for himself, or, at most, each in connection with the members of his own family; and, hence, the nature and form of their devotions differ widely from those of the saints in subsequent periods of the Church. The only probable notice we have of public worship, in this primitive period, is found in connection with the mention of Enos, the son of Seth, where it is said: "Then began men to call upon the name of the Lord." It is doubtful, however, whether this memorable passage asserts the inauguration of public and associated worship, or simply states the fact that then a more decided separation took place between those who had hitherto called themselves "the Sons of men," and those who now, first, began to be called "the Sons of God," worshipers of Jehovah, or, "by the name of the Lord," as some would render the passage.

Leaving, therefore, this early period of the Church, as furnishing no satisfactory data in reference to public worship, we pass on to notice the peculiar rites and ceremonies, which were instituted in the time of Moses, and their relation to the devotions of God's people in subsequent times.

That a certain definite form of religious service or public worship was divinely instituted in connection with the Mosaic System, no one can for a moment question. So particular was the Almighty in reference to this point, that the entire inner and outward arrangement of the Tabernacle, and afterwards of the Temple, was of divine origin-in exact accordance with the "pattern" shown to the Jewish Lawgiver, in the holy mount, This peculiar arrangement had distinct reference to the several forms and essential elements of that worship which entered into the established or ordinary devotions of the Sanctuary. Hence we find here a permanently arranged and splendid ritual—with prescribed forms for the celebration of Divine worship, closing

probably in all ordinary cases, with the Aaronic benediction. (Num. vi. 23-27). These arrangements, it is true, had reference mainly to the prescribed sacrifices or sacred offerings, and were, as a matter of course, only temporary and typicallooking forward to the offering of the one only true and perennial sacrifice of Christ upon the cross. Hence they were in due time to be done away wholly as to form, while the substance only was to remain. Everything, distinctively Legal or Levitical in connection with that extraordinary system, looked forward constantly to a better time coming, as being itself imperfect and preliminary only—of which coming time, however, it was the shadow or image, while the true substance that of which these prophetic images were the types and shadows-was to come in at the appearance of the great Deliverer. Types necessarily imply anti-types-fulfilments-answering in their essential elements, and in a higher and better form, to these types and shadows, or prophetic images.

The worship of the Sanctuary, as originally instituted by Moses, and in time possibly somewhat deteriorated, was greatly improved under the successive administrations of David and Solomon; the former of whom, especially, earnestly labored to improve the services of God's house, by appointing a special order of men-the Levites-whose chief duty it was to conduct the devotions of God's people, and to render the services of the Sanctuary more solemn and impressive. For this purpose the use of sacred music, both instrumental and vocal, was extensively introduced and assiduously cultivated-singers and players on instruments having been chosen and organized into regular choirs or courses. This work of liturgical reform and improvement was undertaken, as we are expressly informed, by special divine inspiration; and, hence, bears the seal of the Divine approbation (1 Chron. xxviii. 11-20). Now what is peculiarly striking about these divinely ordained services, or forms of worship, is, that they are found to be largely responsive. Any amount of evidence can be adduced to establish this point. These fixed forms of devotion had reference to ordinary occasionsto the customary worship of the Sanctuary—as well as to special

and extraordinary times and seasons. The beautiful and affecting rites observed in connection with the introduction of the Ark of the Covenant into the Tabernacle, under David (1 Chron. xvi. 1-36), and the still more magnificent service connected with the dedication of the Temple, under Solomon, (1 Kings viii. and 2 Chron. v.-vii.), are sufficient to show the general character of these ancient and imposing services.* These sublime forms of worship, employed on special occasions, as well as many others used in connection with the regular and stated services of the Sanctuary, and others privately, are all carefully preserved to us in the oracles of divine truth. A large number of such prayers, used on a great diversity of occasions, and in all possible connections, are found recorded. word for word; all of which shows that these prayers were either precomposed for these several special or ordinary occasions, or that they were subsequently written out by inspired men, and thus preserved for the use of future generations. In either case they bear the seal of the Divine approbation, and furnish strong and conclusive evidence—Scriptural evidence-in favor of pre-arranged services and the lawfulness of established forms of Divine worship.

The special point we wish to make, is, that not only for special occasions were pre-arranged forms of worship employed, but that for the ordinary services of the Sanctuary, also, during the Mosaic or Old Testament dispensation, certain definite offices of devotion of an intensely responsive character-were, by Divine ordination, prepared and used in the services of the Tabernacle and the Temple. This circumstance alone, as we have already remarked, is amply sufficient to show their lawfulness; and what was once lawful and right, in connection with. a divinely established system of worship, can never essentially and as to substance, be absolutely wrong. In confirmation of this remark, and as a further evidence of the general prevalence of such fixed forms of worship and their lawfulness,

* See also 1 Chron. xxiii. 24-32; xxix. 10-20; 2 Chron. xxix. 25-36; Ezra iii. 1013, and Neh. xii. 24.

we may in addition to the instances already given, refer to the recorded prayers of Hezekiah (Isa. xxxviii. 9-20); of Ezra (Ezra ix. 5-20); of Nehemiah (Neh. i. 4-10); of Isaiah (Isa. Ixiv. 1-12); of Jeremiah (Lam. v. 1-22); of Daniel (Dan. ix. 3-19); of Habakkuk (Hab. iii. 1-19) and many others which might be cited; also that beautiful prayer of David (1 Chron. xvii. 26-27). In fact the entire Book of Psalms is nothing else than a manual of devotions, and was anciently so used in the way of private and public worship. It constituted an essential part of the established Liturgy of the Jewish Church-the book of sacred song, and of devout prayer and praise!

Many of these sublime compositions were regularly used in connection with the worship of God-some in the ordinary temple services, and others in connection with festival occasions, and other special and extraordinary services.* Quite a number of these Psalms are, in their structure and spirit, distinctly responsive, and were evidently used in this way by the Israelites,-being sung or chanted, either by the people and the priests or Levites, or by these latter alone, antiphonally.†

When, in the time of Ezra, the Synagogue was, through the instrumentality of this eminent servant of God, originated, the circumstances called for a new and somewhat modified ritual or order of worship. The devotional part of the Synagogue service, as provided by Ezra, was in fixed forms, and withal largely responsive. The most solemn part of the service consisted of the "Shemoneh Esreh," or "eighteen prayers," as they were called. The main petitions, in this collection of public prayers, were offered by the officiating minister, and the responses made by the assembled worshipers, in the form of a confirmatory benediction, answering in substance and general tone to the body of the prayer, or the several petitions. These eighteen prayers, however, constituted but a small part of the regular

So, in connection with the Paschal feast, were used the following Psalms cxiii. -cxviii. inclusive. For other instances see Nevin's Bib. Antiq. Vol. II. pp. 165-182.

Of this responsive character are the twenty-fourth and one hundred and thirtysixth Psalms especially. See also Psa. xli. lxxii. lxxxix. cvi.; and Deut. xxvii. 14