AS it is the professed busi­ness of the present solem­nity, to DEDICATE THIS HOUSE to the honor and Service of the Everlasting GOD—a custom sanction­ed by the friends of piety, from the earliest ages of the Church—And to those who engage in it, with suitable views of the Object, and a proper [Page 6] temper of mind, it will yield a most rational and sublime pleasure—A croud of the most august and transporting ideas rush upon the soul, at the very mention of a house on earth, wherein the God of heaven will deign to hear the prayers, and give answers of peace to mortal men.

HENCE we find, when God made known his gracious intention of having an house built, wherein he might record his name and manifest his glory to his people, the king's, David and Solomon, were filled with pleasing astonishment—and, like the three disciples on the mount of transfiguration, they scarce knew in which regi­on they were, whether in heaven or on earth.

WHEN Solomon had completed the temple, and was about to invoke the Divine Presence and blessing, the greatness of such an honor and favor, nearly overwhelmed his pious mind; he staggered at the promise—In the entrance of his prayer, he hesitates—After he had said, O God of Israel, let thy word, I pray thee, which thou spakedst unto thy servant David, of dwelling in this house, be verified! Here he checks himself—But will GOD, in very deed, dwell on earth! [Page 7] The Heaven of heavens cannot contain Thee! much less this house!

THE manifestation of the Divine perfections and presence, is, to the pious, the dawn of hea­ven. This is the principal source of happiness to angels in heaven, and men on earth.

To exhibit the glory of God to mankind, and render them happy in it, is one grand de­sign of all the religious institutions of God in our world. The Jewish oeconomy, with all its expensive sacrifices—the incarnation of the Lord Jesus Christ—the promulgation and esta­blishment of his religion—all concur to carry into effect this gracious design.

AND the temple, the house of God, and the church, meaning, in general, but one thing, is the peculiar place, in which he has, hitherto, made the fullest display of this glory.

AND what, my hearers, was your professed object, in erecting this elegant house, wherein you are now assembled? Was it not for the glo­ry of God, and to promote the present and fu­ture happiness of yourselves and children? If sincere, it is an honorable intention. This is to be co-workers with Christ. This is well-doing.

[Page 8] BUT all is not yet done. This house cannot save us. In vain did the people of Israel cry, The temple of the Lord, while they pretended to worship God in that temple, without suitable views of him or themselves.

WHAT pity, that they should lose their la­bour, lose the blessing, and the temple, and lose their own souls, by not worshipping in a suitable manner, in the house built for that very purpose!

IF we would avoid their unhappy fate, we must avoid that temper, expunge that leaven of hypocrisy that foamed in their worship.

IF we have built this house for the glory of God, and to prepare ourselves and children for heavenly happiness, let us carefully pursue these important objects.

AND, blessed be God, he has pointed out the way by which we may assuredly obtain them.

KING DAVID, who first suggested the idea of building an house to the Lord, has also given particular directions how to behave in it, so as to accomplish the purposes above hinted at.

THAT method of worship is recorded in the ninety-sixth Psalm and ninth verse, and Inscri­bed in Letters of Gold, conspicuously placed [Page 9] over our heads,^*always to remind us, when we enter GOD's house, how he is to be worshipped,

LET us conform to this, and the design of erecting this house will be accomplished, to our unspeakable gain; and will be a better dedica­tion of it, than the offering of thousands of oxen and rivers of oil.

THE deeper to impress them upon our minds, they shall be the subject of our present discourse, From which I shall

• I. MAKE some observations upon the act of public worship:
• II. SHEW what may be implied in worship­ping the Lord in the beauty of holiness:
• III. BY way of Improvement, mention some arguments to engage our compliance with the direction.

[Page 10] I am first to make some observations upon the act of public worship: and this consists of several parts: & praise may be first mentioned.

I. PRAISE has reference to God as the source of being, perfection and blessedness; the Au­thor and Bestower of all favors, and as having already communicated his goodness. So fully are his eternal power and greatness exhibited in the works of nature and providence, that the very heathen, unassisted by the light of divine re­velation, are inexcusably guilty, if they neglect to see and glorify him. And if they are inex­cusable in neglecting to pay this tribute of ho­mage, much more criminal must those be, to whom are committed the lively oracles of God, and yet neglect this duty of praise, when thus doubly enforced.

WE find the wisest of men, when dedicating the temple, founding the first exercise of its worship upon this well-known principle. Be­hold the heaven and the heaven of heavens can­not contain thee: and, there is no God like unto thee, who keepest covenant and mercy for thy ser­vants—And the angels in heaven, that world [Page 11] of vision, perform their constant worship upon the same principle. Hence we are informed, that all the heavenly hosts join, with one accord, "Great and marvellous are thy works, Lord God Almighty, just and true are thy ways, thou King of saints." And a multitude of the hea­venly hosts praised God, at the Saviour's birth. The mercy and good-will of God, made known thereby, gave occasion for new and nobler ac­cents to their angelic hallelujahs.

So, praising God, in his house, is the nearest approach men on earth can make, to the temper' the employment, and the pleasure that now cir­culates round the hearts of the happy millions in heaven, while tuning their harps to the song of Moses and the Lamb.

SINGING the praises of God has a powerful tendency to soften, smooth and polish the rough­er feelings of our nature—it animates every part of worship; it creates, and leaves on the mind a relish for the sacred employment, and gives a heavenly turn and elevation to the whole soul.

LET the well-skilled musical band glory in acting well their part, as such important and de­lightful [Page 12] effects attend the grace and power of their musick.

ANOTHER part of publick worship is, Se­condly, Prayer. The foundation of prayer, is' our entire dependence upon God, his infinite fulness and sufficiency, and our poverty and want. It is the making known our desires to him in the name of Christ for things agreeable to his will. He has stiled himself a prayer hearing God. And has graciously proclaimed himself the Parent and Saviour of mankind. And that he has all possible blessings on hand—we need either for body or soul, time or eterni­ty.

AND be it remembered,

HE has also proclaimed, that he will be sought unto, by his creatures for the bestowment of these blessings. What a privilege! That such indigent feeble creatures, who are surrounded all the way through life with numberless dan­gers, and attacked with complicated afflictions, every moment exposed to the insatiable ravages of death and the grave and the miseries of hell. What a privilege, that we may warrantably [Page 13] come to the house of God, and pray with the greatest prospect of success, deliverance from some, support under others; and that all may ope­rate together to purge off the dregs of sin, and so work out for us an exceeding and eternal weight of glory! None shall seek the Lord in vain.

AND Solomon's prayer, made at the dedicati­on of the temple greatly corroborates this senti­ment. It may be considered as a prophesy of what God would do for his sincere worshippers in all ages.

THE eyes of the Lord are open toward his house, night and day, where his name is, that he may hear the prayers and supplications made in it by all people; and he will hear and forgive—This, then, is the place more especially pointed out to obtain relief under all common difficul­ties. When our land is invaded by enemies, and we are smitten before them, to the house of God may we repair, confessing our sins, and praying, When heaven is shut up, and there is no rain, this is the place to obtain relief—if pin­ched, for want of bread—if pestilence, blasting [Page 14] and mildew—in a word, if any plague or sick­ness distress us, and cause mourning, the house of God and prayer, are the appointed resort for relief.

AND, as under the darker dispensation, pray­er might be made by all manner of people for all temporal blessings, with the greatest prospect of success, if properly qualified: So under the more glorious dispensation of the gospel, the greatest spiritual and everlasting blessings may be prayed for with equal probability of success. Ask, and ye shall receive, knock, and it shall be opened unto you, seek, and ye shall find. Where two or three are met together in my name there am I in the midst of them!

AND with more readiness than the fond parent will give a morsel of bread to the hungry child that asketh it, will I give the holy spirit to them who seek his aid. And in our present mode of existence. We can neither ask or receive a great­er blessing. If we obtain and possess this, we virtually possess all things in life and death, gui­ded by the spirit that came forth from the living God, we shall infallibly be led finally to a uni­on [Page 15] with Deity. This is as great a blessing as can be enjoyed, and greater than can be comprehended—was not bought with corruptible things, such as silver and gold, but with the precious blood of the Son of God. Kings and Emperors can grant no such favors; all they can give, all they possess, is trash, compared to this. It is not, however, to be expected, but by waiting upon the Author and Bestower of every good and perfect gift in prayer.—Then the Lord o­pened the understandings of the disciples; even when they were met together. True indeed he is not confined to this mountain, nor Jerusalem, nor any particular place. But as yet in his in­finite wisdom, he hath not seen fit to fill any place on earth with his glory, except his temple, his house. Here his saving power hath been seen and felt.

THE house and worship of God are the school and nursery, where we and our children may more especially be taught the language, the temper and employment of heaven. We shall not begin to love these devotional exercises, in that state of perfection. The beginning must [Page 16] be made in the lower school, in God's earthly court. Our prayers, indeed, will cease in heav­en, because our dangers will be at an end, and our wants be satisfied.

3. ANOTHER exercise, is, preaching & hearing the word of God. Hereby the duties men owe to their Creator, to each other, and them­selves, are made known, and enforced. The na­ture and consequences of sin, the danger, folly and misery of it, evinced.—Life and immortali­ty set before us, with the conditions and motives, by which we may all become partakers of the heavenly inheritance; and the work of grace, be perfected in the hearts of the penitent, unto the day of Jesus Christ.

BUT then it must be the word of God, quick, and powerful, sharper than any two edged sword, piercing to the dividing asunder the soul and spirit, and of the joints and marrow, a discerner of the thoughts and intents of the heart. For in vain, saith the Lord Jesus Christ, do men worship me, teaching for doctrines, the com­mandments of men.

4. Baptism and the Lord's supper, are also parts of worship.

[Page 17] BY the one, we are initiated into the visible kingdom of Christ—declared to be members of his family—Candidates for heaven. And our feeble helpless offspring committed to the faith­ful Shepherd's care.

BY the other, we shew forth the Lord's death; until he come the second time, and receive an earnest of the paradise of God. These are the several parts which constitute the general act of public worship.

BUT as the form profiteth but little, without the power—this worship must be performed in the beauty of holiness. This is the direction of the text—and the qualification of its acceptibi­lity—and is now to be attended to under the second general head.

II. To worship the Lord in the beauty of holiness, undoubtedly has reference both to the object and subjects of worship.

I. As to the object, it is the Lord in the beauty of holiness—Or God manifest in and by Jesus Christ.—The blessed God possesses all pos­sible perfection: nor are there any new excellen­cies derived to him, from any of his works or creatures, through their infinite variety.

[Page 18] But these uncreated excellencies and beau­ties, may not all be exhibited at one time, or in one work.

HENCE, it is said, his eternal power and God­head are clearly seen by the things that are made, plainly implying that other divine perfec­tions are more fully exhibited elsewhere.

His justice—faithfulness—goodness—his love to the human race—and his aversion from sin, are manifested to us in the method of redemption.

The beauty of holiness and the glory of the Load are synonimous terms. God has declared that his glory consisteth in his being the Lord, the Lord God, gracious and merciful, slow to anger, and abundant in goodness Keeping mer­cy for thousands, and yet by no means clearing the guilty—waiting upon sinners in order to be gracious to them—taking delight in be­stowing happiness upon those whom justice had sentenced to misery—giving life to those whom the law had condemned to death. God appears beautiful in holiness, in being infinitely remov­ed from every species of iniquity—in being in­capale of admitting an unclean thing into his [Page 19] presence: And yet, through the mediation of his Son, admitting the most unworthy of penitent sinners, to a participation of his own holy na­ture: And this in a way, so far from being derogatory to his justice and truth, that the highest glory shall accrue to God from this ve­ry act: for, while this heavenly peace and good-will are exercised toward men, in this way, glo­ry is given to God in the highest degree.

Now, as the righteousness, truth and jus­tice of God—his infinite abhorrence of sin, are awfully displayed, and fully vindicated by the mediation of the Lord Jesus Christ and as re­demption from misery, pardon of sin, a commu­nication of the divine nature, and endless hap­piness, can be freely granted to men, through the same medium, and all this be confirmed, ra­tified and sealed to believers by the oath of God and the blood of Christ, and God more ready to perform all this for us than we are to seek, and receive it—This may be termed the beauty of holiness. But this illustrious and trans­cendent display God makes of himself more especially in his temple, in his earthly court.— [Page 20] So that if the awful splendors of inflexible and eternal justice, the majesty of invariable truth, united and mysteriously blending and mingling with the measureless ocean of redeeming love and mercy, may be called the beauty of holi­ness, the glory of the Divine character—Then to have this view of God, in his house, in the several parts of worship, is to worship him in the beauty of holiness. This is one important qua­lification of worshipping God, as above direct­ed. It is this view of the Lord that fills the breasts of millions of saints and angels with admiration and joy. It was this VIEW OF THE LORD made David cry out, "how amiable are thy tabernacles, O Lord of hosts." This view of God it was, made the Sabbath and sanctuary so welcome to his soul. To Contemplate, to love to praise and pray to a being thus glorious in holiness, made his pious soul faint with longing to go up to the court of the Lord—"Blessed are they that dwell in thy house they will be still praising thee."

THIS same beauty of holiness, was, of old, shadowed forth in the sanctuary. The ark was [Page 21] the token of the Divine Majesty, containing the law. The mercy-seat entirely covered the ark. On this mercy-seat, God promised to meet Mo­ses, and commune with him, and be intreated by him. At each end of this mercy-seat, a che­rubim stood with out-stretched wings, looking at each other, and looking upon the mercy-seat, admiring and astonished—Exod. xxv. 17, 22.—This mercy-seat represented, and the benevolent cherubims saw, the Lord Jesus Christ, who, by his atonement, covered our sins, and bore the curse of the law, for our sakes, that God might look on the law through him, as fullfilled on our behalf: By whom God is reconcilling and uniting a lost world to himself; in whom he will meet us, and commune with us, "through whom we may come boldly to the throne of grace, ask mercy, and find grace to help us in every need."

THIS is the glory! this the beauty of holi­ness, in which the Divine Being exhibiteth himself to us as the object of worship.

But to worship God in the beauty of holiness, has reference to the temper and views of the [Page 22] subject, as well as to the excellencies of the ob­ject.

"God is a spirit, and those who worship him, must do it in spirit, and with the understand­ing."

OUR temper and views, will, undoubtedly, be right in all parts of worship, when in union with the divine character as above described.—And this will be worshipping in the beauty of holiness.

BUT this includes several particulars: As

I. Submission to the Divine Being.

THE public worship of God, is a duty made known and enforced by divine Revelation; es­pecially by the example of our Lord Jesus Christ. At Mount Sinai, it was appointed by a positive, moral and perpetual commandment of God. And in Heb. x. 25, it is recommended, "forsake not the assembling of yourselves to­gether." In short, it is a part of the law of God, so deeply engraven on the natural table of the human heart, that while almost every other divine impression is erased, by the general defec­tion, this remaineth legible. Hence may be [Page 23] seen, in every part of the world, among all na­tions, certain places and times set apart for pub­lic worship.

It is evidently the mind and command of God.

THEREFORE to worship him in the beauty of holiness, must be from respect to his authority; because it is his pleasure, that we assemble our­selves together for this purpose: Making his command the rule of our conduct in this parti­cular. That servant cannot be called obedi­ent one, who does the very thing the master commands, unless he performs it in obedience to the command: He may do the thing com­manded, for other reasons.

MANY people, formerly among the Jews, and doubtless among us, attend the place of public worship, not from respect to God, or his com­mand, but for other reasons; and neglect the worship of God also for the same reasons. Not because God has forbidden it, I hope—not pure­ly as an intended affront to Deity: It is because they chuse so to do. But when it happens to be the good pleasure of such people to repair to [Page 24] the house of worship, can they, in any sense, be said to worship God in the beauty of holiness? If they are inattentive to his command, they certainly see no comeliness in him, that they should desire and praise him; and so are desti­tute of the first qualification, as it relates to a right view of the object; and of the second, because not in obedience to his requisition.

IF, then, we are desirous of worshipping God in the beauty of holiness, let his sacred com­mand have its proper influence upon us. Let us shew respect to, and honour his command, by waiting upon him in his house: And see to it, that we are right in the first particular.

HE that honoreth me, I will honor.

THIS is binding upon all charcters. The first step in duty. And the man who neglects to pay this tribute of public homage to the Dei­ty, stands convicted of most despicable disinge­nuity. He proclaims himself destitute of the fear of God—of a suitable respect for socity, and is unawed by his own conscience, or is blinded by the God of this world.

ORDER is beautiful. God is a God of order. The order of his house and worship is beauti­ful [Page 25] Here is a proper place; but I shall say nothing about coming in season, at the appoint­ed hour of worship, or respecting decency of be­haviour while in the house. There is certainly no beauty in levity—in gazing or drowsiness; passing over these, I would observe, that a

SECOND qualification of acceptable worship is, that our hearts be possessed with a solemn sense of the greatness and majesty of the Being with whom we have to do.

IN the several parts of worship, we as really minister before God, as the Angels who abide in his presence. We should behave, at least, with as much reverence and fear, as if we were in hea­ven, in the immediate presence of God, in the midst of all the blessed Angels, those ten thou­sand times ten thousand who stand before him.

HERE God meets us, as he did Moses of old, on the mercy-seat—he communes with us—he sees and knows our hearts, as perfectly as he sees the Angels in heaven. Hence he requires us to worship him in the spirit, and with the under­standing. God and Angels are witnesses of our temper and conduct; it is an affair in which life [Page 26] or death is pending. No wonder good old Ja­cob should say, "How dreadful is this place! It is the house of God, the gate of heaven."—And holy Job, "Shall not his dread, or the dread of him, fall upon us?"

GOD told the prophet, when thou speak­est to the people, "thou shalt be as my mouth." And the apostle said, "we beseech you in God's stead." And even the heathen king of Moab, was impressed in such a manner, when the pro­phet told him he had a message from the Lord, "he rose up out of his seat," to shew his rever­ence for the Deity. In great kindness, there­fore, has our Saviour Commanded, "Take heed how ye hear." Our very life dependeth upon it. "Hear, and your soul shall live."

3. We must disengage ourselves from the world. It's cares must be laid aside. "Two masters cannot be served at the same time."—"Put thy shoes off thy feet," was God's com­mand to Moses, "for the place whereon thou standest, is holy ground." Our hearts may not bring their coveteousness, nor worldly embar­rassments with them, into the worship of God: [Page 27] These will obstruct the entrance of his word in­to the heart, "by which we must be begotten to a lively hope."

WHEN Abraham was about to offer sacrifice, before he arrived at the appointed spot, he made a pause; and said to his servants, "tarry ye here, while I go yonder and worship." So, when we come to worship, all worldly anxieties must be left behind; the best temporal things are but servants to men, as men should be to God.

4. IT must be performed in the exercise of saith.—"He that cometh to God, to worship, must believe that he is, and that he is the reward­er of them who diligently seek him." And our reward will be in proportion to the degree of our faith. The Roman captain, when he sent to Christ, entreating help for his sick servant' believed him possessed with divine power and willingness, to hear and relieve the miserable; and he also felt his own unworthiness to receive a visit from him. Penetrated with the divine condescension and readiness our Saviour exhibited in promising, even before he is requested, [Page 28] to go and heal him: The centurion, unable to suppress the grateful emotion of his soul, an­swers, "Lord, I am not worthy that thou shouldest come under my roof, speak the word only, and my servant shall be healed—and he was healed from that hour."

With such a faith, in the power, willingness and condescension of the Lord, to hear and re­lieve ourselves, and those for whom we pray, should public worship be performed. This is honoring the Lord.

'DOES the fond parent, who is evil, readily give a morsel of bread to the beloved child—and will not the Lord, who is good, more readi­ly give spiritual blessings, even eternal life, to those who ask? Suppose it is the reward of seeking, it is not of debt, but of grace.

'THIS is the faith in which the parts of wor­ship should be performed. This is according to truth, and is beautiful. But, destitute of this faith, our worship will be deformed—the Lord viewed as an "hard and austere master, reaping where he has not strewed." This is not beau­tiful. Faith, then, in the prevalency of Christ's [Page 29] intercession, in his all-sufficiency, and readiness to help, as being the day's man, between hea­ven and earth, is an important qualification of worship.

5. It is also implied, that we have a supreme love to the object, and to the service itself, for the sake of the object.

THOSE whose thoughts are wandering from thing to thing, to the utmost boundaries of cre­ation, while in the house of God, cannot be said to worship him. But love will properly fix the mind. Love readily and naturally ponders and muses upon its object. It will engage us in every part of worship, and render the whole pleasant & delightful. Love is deaf, and blind to all but its own object. God is the great object of worship; while addressing him; other objects should be forgotten. It is the delight of such persons, to meditate in the law of the Lord.—Its discoveries allure their feet to the worship of God, and sweetly detain them in the sanctuary. The psalmist was, no doubt, in a suitable tem­per for worshipping God; and it was the very language of love, when he said; "I was glad [Page 30] when they said unto me, come, let us go unto the house of the Lord." It was love that tu­ned the harp of that sweet singer of Israel. It was love induced him to say, that a day spent in the house of his God, was better than thou­sands elsewhere. It was love made him prefer the office of a door-keeper, to a dwelling in the tents of wickedness. This is the frame of spi­rit requisite to worship God in the beauty of holiness. David loved the object—so must we; so must every one else, to worship as he did.—To such souls, all the parts of worship, as means of intercourse with God, yield a most delightful entertainment. The Throne of Grace is the very porch of heaven. Here we are allowed, without the imputation of presumption, to plead with God, for the good of our souls, and the best of favours. Here we may wait, and here re­ceive his blessing.

No doubt, the heavenly inhabitants worship in the beauty of holiness; but what is the prin­cipal qualification? What the temper which animates the worship of those happy spirits a­bove? It is love.—It is a servent unabating [Page 31] love to the adorable object. And as the object of our worship is the same in this house as in heaven, the same must be our love, at least in kind.

6. The last qualification I shall mention, is, harmony and union among ourselves. It must be performed in the exercise of brotherly kindness. All angry, tumultuous, and revenge­ful passions, must be suppressed, hushed into si­lence. This is enjoined by our Saviour, as a necessary duty. If we have aught against a brother, acceptable sacrifice cannot be perform­ed, until the means HE has prescribed of re­conciliation, be first used. And the Apostle ex­horts, "Be kindly affectioned one to another. Put on kindness and charity." This is worship­ping the Lord in the unity of the spirit, and in the bond of peace—In the spirit of Christ, by whom we are united to God, and one another. It is abundantly evident, that one important qualification in social worship, is benevolence and harmony among ourselves.

THE king's daughter is all glorious within—and thus arrayed, Zion is the beauty of the whole earth.

[Page 32] THUS have I endeavored to shew, what views we must have of God—and what must be the temper of our minds, in order to worship the Lord in the beauty of holiness.

THE method of discourse, renders it needless to say any thing to prove the divine character altogether excellent and beautiful; or that it is exhibited with a peculiar beauty of holiness "in the face of Jesus Christ." This is, no doubt, the view the Psalmist had, of both, which exci­ted that devout emotion of soul, emphatically expressed by the interjection O!

FROM a contemplative view of the majesty of God—the greatness of his salvation—and the solemnity of that all-important day, in which he will judge the world in righteousness, the royal Preacher's soul, being warmed and dilated with the divine fire of inspiration, generated ar­guments too instantaneous for particular utter­ance; at once he brings them all forth.—O worship, &c.

OF the many arguments, which might, with advantage, be urged on this occasion, couched in this one letter, O! I shall mention but a few, [Page 33] to persuade us to worship the Lord as above de­scribed. And,

I. It is reasonable, corresponding to our nature. We were made for this business. It is a peculiar honor, indeed, God has conferred on mankind, in making them capable of perform­ing such worship. It is reasonable that we have a right view of the divine character, as possessing the right of command; that we view ourselves as his servants. If our existence, and all our comforts are derived from, and he possesses the only right and power to dispose of us, and has commanded us to worship him, it is reasonable we perform that worship, as a public testimony, that we are the Lord's, and his servants.

Our Saviour has informed us, that upon our compliance with even all his requisitions, we are to view ourselves as unprofitable servants. In a word, whenever, or wherever, people build such a public house, they practically declare their obligations to worship God.—It is a senti­ment deeply interwoven with our very frame. The conduct of all nations and ages, in agreeing [Page 34] to set apart some place or house for this pur­pose, fully evinces it.

IT requires but little reason to see even the dim light of nature teacheth the propriety of worshipping God in the manner above descri­bed. If he is infinitely great, and good, and merciful, and just, and all our help is in and from him, it is reasonable, that we see and ac­knowledge it—That we apply to him for help. And those who neglect to worship God, especi­ally after they have built an house for that very purpose, are guilty of self-contradiction; they condemn their own conduct, at least one part of it. They use all the means—sustain all the la­bour and expense necessary to obtain a good end, and neglect it. That man would act un­reasonably, who should be at the expense of buying, fencing, plowing, planting, hoeing and tending his field, with a view to a crop, if he should totally neglect to gather in the full ripe corn, and suffer it to rot on the ground, while himself and family must perish for want of bread.

To what end have you been at the expense and labour of building this house? Was it not [Page 35] that you might here worship the Lord God of your fathers?—form an acquaintance with his character, and your own; that you might here ask mercy for yourselves and children: That both you and they might be nourished with the milk of the gospel; that the bread of life might be broken to you; that you might grow in grace, to the stature of perfect men in Christ, and so be prepared for an admission into the temple of God above in heaven? This is a rea­sonable; it is a glorious end; but it is not yet obtained.—Would you obtain it? There is a certain way.—O worship the Lord in the beau­ty of holiness—and, as certain as there is a hea­ven, you will be received into it.

MOREOVER this is the reasonable service God has required of us; this is the part assigned to man's performance on the stage of life. The heavens, and the earth, the sea, and all creatures, are called upon, and they do worship God, but not in the beauty of holiness; they are unable to see the harmony of the divine perfections in the method of redemption; much less can they learn to exercise and imitate them. But, as we [Page 36] alone, of all God's creatures on earth, can do both, let us play the man; act our part, while all nature around us is acting her's.

AND, as the whole creation was made to groan in bondage, by our folly, has she not a claim upon us? Does she not demand our assist­ance in prayer to God, and in praise for possible relief? Let us then, as the head and representa­tive of the natural world, be the medium, and this house the place, where the feebler homage of the inferior creation, may be offered to the Lord. As Christ is the head of the moral, and medium through which our sincere worship com­eth up before God; and as by our disobedience to the command of God, the curse was inflic­ted on the earth, let us make the effort to extri­cate the creature from that vanity and bondage to which our folly has subjected it; and now do as much for her liberty, as we have done to rob her of that jewel, and subject it to bondage.

2. O worship the Lord in the manner here enjoined, because every thing, short of this, is insufficient and unavailing, and will leave us des­titute of all part in the blessings connected with [Page 37] true religion. The blessed God, in requiring us to worship in this manner, exhibiteth as much of his wisdom and benevolence, as of his autho­rity. He can no sooner approve of, or be pleas­ed with worshipping him in any other way, than he can approve of, or be pleased with our mis­sing the blessing of eternal happiness. If it is his will, pleasure and delight, that all should come to the knowledge of the truth, taste the sweet, the honey of religion, and partake of eter­nal life; and if this is the only view of God; or manner of worship, that will not leave us desti­tute of, but insure these blessings, how can he approve of any other? Must not every other way be as offensive and displeasing to God, as it is dangerous and destructive to ourselves.—His displeasure against every other way, must be in proportion to the degree of its tendency, to our injury or misery, which is the consequence of be­ing left destitute of all the blessings connected with true religion; and of not having right views of God and ourselves.—Therefore, to pre­tend to worship God, without proper views of his character, without regard to his com­mand; [Page 38] ignorant of, and unaffected with our own ill-desert and danger, without repentance and faith, without love to him, and desire to re­semble him: In a word—Not "knowing the plague of our own hearts"—to pretend, I say, to worship God without either ^*of these qualifi­cations, is delusive and vain. And however we may flatter ourselves with peace and safety, de­struction and misery are in all ways unapproved of God.

BENEVOLENT is that seemingly severe inter­rogation of Jehovah, designed to correct so fa­tal a mistake, and prevent the inevitable destruc­tion connected with it. Who hath required this at your hands? Bring no more vain obla­tions. As I live, saith the Lord, my soul hath no pleasure in the death of the wicked, nor with any method, though a religious name be tacked [Page 39] to it, by which they are ignorantly going to de­struction.

KNOWING the propensity of human nature to deceive itself, with the appearance and shadow of reality and good, especially in matters rela­ting to God, and its own eternal salvation, the pious and benevolent soul of the Psalmist was moved. His piety, benevolence, pity and fear, burst from his heart in the energetic language of the text, O! worship the Lord, &c.—As if he had said, Beware of the sin of neglecting to worship God—beware of the danger of perform­ing it in a careless, irreverent, hypocritical man­ner: And especially beware of doing it by way of atonement for daring wickedness, and with a view of obtaining a liberty of persisting in it. For God cannot be deceived, nor will he be mocked; nor will he hold that soul guiltless, that taketh his name in vain: All which is aw­fully evinced from the signal and instant destruc­tion of many who have adventured in unap­pointed ways—and which, no doubt, are recor­ded for our warning. The two sons of Aaron, for neglect of order, for their careless, irrever­ent [Page 40] behaviour, were destroyed by fire from the Lord. Uzzah, for his too officious uncom­manded touch of the ark, was struck with in­stant death.

AND if, with a deviation from the appointed way of worship, under those carnal ordinances, such bodily calamities were connected, no doubt, under the more heavenly mode of worship, which now obtain spiritual disease and death, are connected with, every way, excepting by Jesus Christ, who is the way, the truth and the life.—

HENCE the Apostle expressly says, That for not discerning the Lord's body, i. e. not having right views of the object, nor a proper temper in that part of worship, "some were sick, and some dead."

WE ought, therefore, to be cautious how we worship, how we hear, &c.—since there is but one commanded safe way, even the name of the Je­sus Christ, the beauty of holiness.—This is rea­sonable, safe and pleasant—and all others are dangerous as difficult. Our Saviour, speaking of the attempts of sinners to approach God in other ways than by the door, connects climbing and danger, and criminality together.

[Page 41] THOSE who neglect and refuse to enter in by the door, shall be counted thieves and robbers: To sinners out of Christ, "God is a consuming fire."

IT appears the Psalmist directs to the only safe method of worship. Therefore,

3. IT is the only pleasant and delightful way. To those who attend public worship with­out these views of God's goodness and mercy and holiness—without a view of the necessity and sufficiency of the Redeemer's atonement and righteousness—without love—without a de­sire to resemble him, and be with him in hea­ven, how heavily does the hour of worship hang upon such people? how small an obstacle will prevent their attendance! how seldom do they come! how late when they do! how drowsy while here! Nothing but the address, novelty or variety of the speaker, can gain their attention. Divine truth, the beauty of holiness, is insipid to them; Christ has no charms—the seals and pledges of his love—the very blood of the co­venant, they count as nothing—they long to have the worship over—and the Sabbath gone. Honey itself is not sweet to their taste—light it­self [Page 42] is to them darkness. Such people lose not only the first fruits of heaven, but all the cost and pains they are at in building a house, and maintaining the worship of God, is lost to them­selves, though not to the cause, for the earth shall support the woman. And they will also lose heaven itself.

But however dull and insipid the worship of God may be to a carnal mind, this is for want of a right view of the object, and a suitable temper towards it: For nothing can be more pleasant, nothing more animating to a soul sen­sible of its own importance and danger, than the view of those thousands of mercies and blessings God is keeping for all those who come to him through Jesus Christ.

Is there any thing on earth—can all the pro­fits, pleasures, and honors of this world, and all the gay scenes of nature, supposing them all to fall to the share of one man, can they all put such joy and gladness into the soul, as the light of God's reconciling countenance, shining upon it through the medium of his word and ordi­nances in his house? Here is the place where God and Christ are wont to make themselves [Page 43] known to those who seek. It was when the dis­ciples were met together, the Lord opened their understandings, to see the glory and beauty of the divine perfection shining in the plan of mer­cy: And GOD himself condescending to be­seech sinners to accept of pardon and eternal life; this is reason enough, not only to remove all dis­tressing fear, but to awaken, nay, to fill the soul with a joy that is unspeakable and full of glory. To such a soul, prayer, hearing the word read and explained, and praise, the worship of God is above all things, the most entertaining. These views of the excellency of the God of Jacob, would make David forget that he was the hero, the king of Israel, and the three disciples, that they belonged to this world. In an extasy of delight, the one crieth out, "How amiable are thy taber­nacles, O Lord of Hosts, my soul longeth, yea even fainteth for the courts of the Lord, my heart and my flesh cry out for the living God. Blessed are they that dwell in thy house, they will be still praising thee. A day in thy courts, is better than a thousand elsewhere. I had ra­ther be a door-keeper in the house of my God, than to dwell in the tents of wickedness." And [Page 44] the other, It is good for us to be here. This is the pleasure—this the delight of worshipping God in the beauty of holiness. And as the Psalmist wishes every soul to taste and see that the Lord is gracious; he exhorts, O, come wor­ship the Lord in the beauty of holiness.

A 4th Reason. It is the only method to pre­pare us to associate with saints and angels in hea­ven—to fit us for those exalted employments—that rest which remaineth for the people of God. Nothing on earth so nearly resembles heaven, as an assembly worshipping God, united in the spi­rit of meekness, faith and charity. No wonder the disciples should say, it is good for us to be here. Those who sincerely love the gates of Zion, the worship and the order, are candidates for heaven, making constant advances toward that happy region. And when they are admit­ted into the temple above, will naturally and ea­sily join in that employment, for which they have been fitting in the house of God on earth.

ARE these the principal motives that have in­duced you patiently and chearfully to support the expense of time and property in building this house? That you might publicly honor [Page 45] God—secure an interest in his favour—taste the sweetness of redeeming love, and be preparing for the blessed society in heaven; and that your children also, might become partakers of the same heavenly benefits? Were these your mo­tives, in erecting and beautifying, and now de­dicating this house to the Lord? And has not God favored your undertaking, in a general good understanding among yourselves? Has not almost every man voluntarily and repeatedly come forward, and exerted himself in accom­plishing this good work? Not a life lost, nor a limb broken—Health, safety and plenty, have been granted you, all which have tended to lighten the burden, and facilitate the business.

THE house is finished to mutual satisfaction.

HERE you are assembled together, with your children, presenting yourselves before the Lord. Solemn and pleasing prospect!

THIS, then, is the only thing that remains unfinished. Do but this, and all will be happi­ly compleated.

NEED any thing further be added, to per­suade you to reap the fruit of your exertions?

[Page 46] DOES not every circumstance of this meeting, call upon us, and urge our instant compliance with the king's directions? Does not yonder house, though dying, silently speak to us—does it not remind us of the certain and sudden de­cay and dissolution of our clayey tabernacles, our natural bodies? and the necessity of securing, in season, a new and better habitation for our im­mortal souls!

WAS it not prudent to prepare and build this more commodious House before that was totally worn out? And will it not be more wise, to look further forward, and be preparing, by a right conduct in this house, to enter the far more glorious courts of heaven?

THE unanimity and public spirit, exhibited in erecting this house, seem gently to whisper and urge the propriety of harmony in worshipping.

AND the house itself, from every corner, e­choes the same language.—The proportion of its parts, its simplicity and neatness, point to the same thing.

HARK! Do I not hear a voice! Does the house speak? or a beam from the wall be­hind me? Listen!

THIS is the way.—walk ye in it. This voice is from heaven.

LET it be engraven upon our hearts. It will then be our passport into the Assembly of the first-born of God in the heavens.

THUS have I endeavored to illustrate and ap­ply the text to the present occasion, as was proposed.

A WORD shall close.

IF the object of worship is glorious in holi­ness—if the qualifications of the subject are beautiful—if the act is reasonable, safe and plea­sant—the motives generous, and the end happi­ness—if the circumstances of the present solemnity, the decays of the old house, and the beauties of the new—if all these call upon us, let their united influence animate our endeavors, that our future conduct correspond to their ge­neral voice.—And that our worship in this house, be as much more spiritual, and our christian temper shine forth as much more conspicuous than formerly, as the new house excelleth the old in convenience and ele­gance. Let us, by a forgiving temper, by mu­tual [Page 48] kind offices, by a sincere conformity to the precepts and example of the divine Author of our religion: By this, I say, let us convince each other, and our neighbours, that we have new and better hearts to serve God, as well as a new and better house to the name of God.

HAVE we forsaken the former house? is it consigned over to oblivion? Let us also forsake and consign to the same bottomless pit, all the old leaven of hypocrisy, stupidity, biggotry, selfish­ness, ill-will and revenge. In a word—with the old house, let us all put off the old man, with his corrupt deeds; and, with the new house, let us put on the new man, which, after God, is created in knowledge, righteousness, and true holiness.

IN this new house, let us, as new-born babes, desire the sincere milk of the word, that we may grow thereby to the stature of perfect men in Christ Jesus, that when these earthly tabernacles shall be dissolved, we and our children may be re­ceived into that house built without hands, eter­nal in the heavens. God of his infinite mercy grant this to each soul, for Jesus' sake.

AMEN.