MR. ALDEN's SERMON.

THE great design of religious worship, as instituted by the Most High, for the benefit of a revolted world of mankind, is, under its enlighten­ing and transforming influence, to impress upon the mind a proper sense of the glorious Deity; to assimilate mankind to a nearer resemblance of the perfections of God, and hereby to qualify them for the final enjoyment of him.

[Page 6] Divinely instituted worship, may be considered as a medium of intercourse between the Supreme Author of all being, and his intelligent creatures; in and by which they manifest a sense of their de­pendance upon him, their love, esteem and venera­tion for him; and by which the devout worshipper on the wings of faith and prayer, ascends to the throne of his grace, and receives the tokens of di­vine love and favour, by an increase of the knowl­edge of him, and fervour of affection towards him.

The selected passages of inspiration may proper­ly direct our view and inquiry, with respect to the proper object and institutor of all religious worship.

The manner in which acceptable worship is to be performed, both as it respects the Jewish relig­ion, under the law, and the Christian religion, un­der the gospel; as also the powerful motives af­forded to the devout worshipper.

Answerable to the interesting and important ends of religious worship, are the apprehensions thereof manifested in my text.

Although these passages of inspiration are sepa­rated, at a distance, in the sacred pages, yet they have a near relation to each other, as to the impor­tant object to which they refer. The former pas­sage contains the pious breathings of King Solo­mon, who was the wisest of all men: The latter are the words of one, greater than Solomon, the Prince of the kings of the earth, the Son of God, the Saviour of the world. The former passage di­rects our views to that religious worship, enjoined by the God of Israel, upon his people, under the Jewish dispensation. The latter, to the more spi­ritual worship, enjoined upon all Christians, under the gospel.

[Page 7] I am, first, led to some observations respecting the religious worship, enjoined by God, upon his people, under the Jewish dispensation. In order to enable us, the better to understand the true mean­ing, and great propriety of the expressions, made use of by Solomon, in his invocation of the God of Is­rael, it is to be observed that the temple built by Solomon (which, with regard to its curious work­manship, the richness of the materials of which it consisted, the overlayings of gold with which it was adorned, and the use and design for which it was, in all respects adapted) was the most extraor­dinary and magnificent structure, ever effected by human art. This temple being built by Solomon, according to divine appointment, at Jerusalem, was to succeed the former use of the Tabernacle, which according to divine directions, given to Moses, he had caused to be erected in the wilderness: In which were deposited the Ark of God, the two ta­bles of the law, Aaron's Rod, and the pot of man­na. In this Tabernacle the great Jehovah was pleased to vouchsafe his gracious presence, in the visible tokens and manifestations thereof, to Israel in the wilderness; guiding and directing their cours­es and movements, by a pillar of cloud by day, and a pillar of fire, by night, which manifested itself over the Tabernacle, in which was the Ark of God. The motion and the rest of the cloud gave the signal, when the children of Israel were to march forward, and when they were to pitch their tents. And we have it observed, that "when the Ark set forward, Moses said, Rise up, Lord, and let thine enemies be scattered, and let them that hate thee flee before thee. And when it rested, he [Page 8] said, return, O Lord, unto the many thousand's of Israel.^* The Tabernacle was a moveable tent, while Israel journeyed in the wilderness; and was, as it were, the Palace of the Most High, the dwell­ing of the God of Israel; in which the Israelites performed the chief of their religious exercises, of­fered their sacrifices and worshipped God. But the solemn worship of God was, for the future, to be performed at Jerusalem." "For the Lord hath chos­en Zion" He hath desired it for his habitation: This is my rest forever: Here will I dwell, for I have desired it;"^†Referring to the city Jerusalem, where was mount Zion, and mount Moriah, on which the Temple of Solomon was erected; in which for the future, the Ark of the God of Israel was to be fixed. The Ark was the symbol of God's powerful and glorious presence, from which he was wont to put forth, and manifest his strength, on the behalf of his people, when desired, or need­ed by them. The above observations may enable us the better, to apprehend the meaning, and great propriety of the expressions made use of, by Solomon, in the text.

Solomon having, at immense expense, and with exquisite art, finished and adorned the Tem­ple, according to the directions of the Most High, to be the stated place for the solemn worship of God; he proceeds to notice the goodness of God, manifested in the promise made to David his father, and in the fulfilment thereof with respect to him­self; in his being seated in the kingdom, and hav­ing erected an house to the name of the Lord, and [Page 9] having put therein the Ark, wherein was the cove­nant of the Lord which he made with Israel. Af­ter this, king Solomon goes on to present his ex­cellent prayer, as expressed in the preceding part of the chapter; at the conclusion of which, he saith, as in my text: "Now therefore arise, O Lord God, into thy resting place, thou and the Ark of thy strength." As if he had said, O Thou who sittest in the heavens, arise from the throne of thy glory, and come down into this place, which thou hast appointed for thy constant and fixed habitation; from which thou wilt not any more remove, as for­merly thou hast done, from place to, place: Thou and the Ark of thy strength; or thou in the Ark of thy strength, as it may be rendered.

The greatest glory of the Temple was those ex­traordinary marks of the divine favour with which it was honoured; viz.1. The Ark of the cove­nant, in which were put the two Tables of the Law; and the Mercy-Seat, which was upon it; from whence the divine Oracles were given out, by an audible voice, as often as God was consulted in behalf of his people. 2. The Shechinah, or the divine presence, manifested by a visible cloud, rest­ing over the Mercy-Seat. 3. The Urim and Thummim, by which the High Priest consulted God, in difficult cases, relating to the public inter­est of the nation. 4. The Holy Fire, which came down from heaven, at the consecration of the Tem­ple. Such were the signal, and visible marks of the divine presence in the Temple, for the bestow­ment of which, Solomon presented his servent pe­tition, at the consecration of it. In answer to which, we have it expressed, as follows "Now when [Page 10] Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt­offering and the sacrifices, and the glory of the Lord filled the house."

From what is related, we learn the exalted ap­prehensions of the glorious Deity, which inspired the breast of King Solomon, and should animate the devotion of all true worshippers.

The glorious Deity is the only proper object of all religious worship: And his people are forbid to worship any other God: And all true and ac­ceptable worship is instituted by him." "In vain do ye worship me, says our Saviour to the Pharisees, teaching for doctrines the commandments of men."^*

Man who receives being and continual support from the agency and pleasure of the Most High, is obligated to perform all acts of religious worship to him, only in the manner which he hath prescrib­ed; in obedience to his commands, and to promote his glory. And it is pertinent to observe, that the external mode prescribed for the worship of God, has been different, in different periods of the church, under the Law, and under the Gospel. The re­ligious institutions enjoined upon the Jews, relating to the Temple service, all their religious rites, had reference to the glorious Deity, as just and holy; and to mankind, in his lapsed state, as sinful and polluted. They represented God as reconcileable to sinful man, who had broken covenant with God, his Maker; and that God becomes reconcileable, only, through a Mediator, agreeably to what was comprised in that early promise, that the seed of the [Page 11] woman should bruise the Serpent's head. The rich blessings, included in this promise, have been grad­ually unfolding, and ripening for complete fulfil­ment, from the early days of the Church. From the promise being first given out to Adam, this promise has engaged the faith, and animated the devotion of God's true Israel, in all ages of the Church. As men have ever been under an obliga­tion to acknowledge the supreme dominion of God over them, and whatever belongs to them; and as there have always been found persons, who have conscientiously acquitted themselves of this duty, it is probable that there have always been sacrifices in the world. Adam and his sons, Noah and his descendants, Abraham and his posterity, Job and Melchizedec, before the Law, have offered to God real sacrifices. But the Law ascertained the quality, the number, and other circumstances of the sacrifices, which, before, were arbitrary. A great variety of laws, termed ceremonial and judicial, were given to Moses, to be observed by the Israel­ites, in addition to the moral Law, which were limited, as to their obligation, to the Jewish Econ­omy; all of which had their uses, and were wisely adapted, by the righteous Law-giver, to answer the ends designed; many of which laws respected sacrifices and pollutions, were typical, pointing out the pollutions of human nature, and the necessity of atonement. Thus the Temple itself, and the Ark, with other things contained in the Temple, the Mercy-Seat, the Altar, &c. together with many of the sacrifices and services thereof, were typical of Christ and the Gospel Church, which they were to precede and represent. All these sacrifices were no [Page 12] other than prophecies and figures of Christ Jesus, the true Christian sacrifice; containing the whole substance, of which the ancient sacrifices were but shadows and representatives. Thus the Jewish Dispensation, although more obscure than that of the Gospel, was such as the wisdom of God saw fit to appoint, to go before, and prepare the way for the latter; and was sufficient to fix the faith of the true worshipper, in the promise of God, for par­don, justification, and eternal life, through Christ, the promised Messiah, of whose appearance here upon earth, they had longing expectation. "God having provided some better thing for us, that they without us should not be made perfect."^*

Which leads me to shift our views from the Jew­ish Dispensation, to that of the Gospel, to the open­ing and commencement of which happy era, the last branch of my text has a special reference.

"Jesus saith unto her, woman believe me, the hour cometh, when ye shall, neither in this moun­tain, nor yet at Jerusalem, worship the Father. But the hour cometh, and now is, when the true wor­shippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him."

The time having now arrived, when, according to the eternal purpose of grace, the types and prophecies which pointed out the coming of Christ, the true Messiah, should have their fulfilment, by his actual advent; when all the ceremonial rites should cease, under the spiritual reign of Christ's kingdom; when the typical worship of the Jews should be shifted, under Christ the great Antitype, [Page 13] to the more pure and spiritual Christian worship: At the appointed time, and for these glorious pur­poses, Christ made his personal appearance here up on earth. Not with that external pomp and grand­eur which the Jews were led, vainly, to expect; but in the low and humble form of a servant. Not in a manner adapted to attract the admiration of the world, and gratify the ambitious expectation of the Jews, by freeing them from the Roman yoke, and conferring upon them the richest honours and splen­dors of this world; but as was prophesied of him, he appeared meek and lowly, to humble the pride of men, and to set up his spiritual kingdom in their hearts. To effect the benevolent design of his com­ing into the world, Christ frequently introduced and mingled himself with persons of different classes and characters; timing his discourses and observations, as occasion presented, in such a manner as was best adapted to excite their attention, and fix their faith in him, as the promised Messiah.

In the prosecution of the benevolent design, for which Christ came into the world, the Evangelist informs us, that, leaving Judea and going to Gali­lee, he took occasion to pass through Samaria; that he came to a city of Samaria, which is called Sy­char, near the parcel of ground that Jacob gave to his son Joseph, where was Jacob's well; and that he, being wearied with his journey, sat upon the well; unto which there came a woman of Samaria, to draw water; which gave occasion to the confer­ence between her and our Saviour, which proved the occasion of her faith in him, and also the faith of many others: Our Saviour introduces his dis­course, by asking her to give him to drink. She [Page 14] asketh him, why he, being a Jew, asked drink of her, being a woman of Samaria? Adding, that the Jews have no dealings with the Samaritans. Jesus answered and said unto her, if thou knewest the gift of God, and who it is that saith unto thee, give me to drink, thou wouldest have asked of him, and the would have given thee living water. Upon the conversation which followed she was led to con­ceive of him to be a prophet, and makes, to him, the following observation, by way of question; our Saviour's answer to which, is contained in my text.

"Our Fathers, saith she, worshipped in this moun­tain; and ye say, that in Jerusalem is the place where men ought to worship." The mountain re­ferred to, was an exceeding high mountain, called Gerizim, near Sychem, near to which Jacob had, formerly, made an altar, Gen. xxxiii. 20; and from this mountain Moses pronounced the blessings, Deut. xxvii.12. Mention is made, in the book of Nehemiah, that, according to the covenant expres­sed in Ezra x.3, of separating, from the Israelites, those who had married strange wives, one of the sons of Eliashib, the High Priest, who had married a daughter of Sanballat the Horonite, then Gov­ernor in Samaria, was therefore driven out from the congregation of Israel: But that by Sanballat's in­fluence, he obtained liberty to build a Temple at mount Gerizim; of which he was afterwards High Priest. To this Temple those priests, and other Israelites, who had married strange wives, or had been otherwise criminal, after that, resorted. This Temple, standing the space of two hundred and twenty years, was afterwards destroyed. This was the place, where the Samaritans performed [Page 15] their religious worship, while the Temple was standing, and also after it was destroyed; looking upon the ground as holy, they still resorted there for their devotion. With reference to this super­stitious practice, the woman of Samaria saith, "our fathers worshipped in this mountain." And the Jews held, that none might worship God, by sacrifice, any where but at Jerusalem, according to the law, Deut. xii. 14, 26. "Jesus saith unto her, wo­man believe me, the hour cometh when ye shall, neither in this mountain, nor yet at Jerusalem, worship the Father." The import of our Saviour's words may be understood as follows. Thou ownest me as a prophet, whose office it is to reveal the will of God unto men. It is therefore thy duty to give credit to what I shall reveal to thee, about the true and right way of worshipping God. The time is coming, yea, nigh at hand, when ye shall, neither in this mountain, Gerizim, where your fa­thers have so long worshipped God superstitiously, without any direction from him, nor yet at Jerusa­lem, which is the place he made choice of for his worship, worship of the Father. God is put­ting an end to both these places, and to all that worship which I shall not institute, under the gos­pel. The hour was coming, when all difference of places, for God's worship, should be taken away; ere long the service of God should not be confined to one place, more than another. "The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him." Our Saviour here instructed her concerning the worship itself; that the ceremonial worship, which the [Page 16] Jews and Samaritans had used, should shortly be abolished, and instead thereof, a more spiritual form of worship should be established; more suitable to the spiritual nature of the Deity, and containing in it, the truth and substance of all that, which the Jewish ceremonies prefigured and shadowed forth.

The true worship of God, under the gospel, doth not consist in the external pomp of any out­ward ceremonies. No worship is acceptable to him, who is the Father of Spirits, but that which is truly spiritual.

From the above comment upon these passages of inspiration, several observations are suggested, for instruction and improvement.

1. The glorious Deity is the only proper object of all religious worship; whose perfections are, un­changeably, the same, and equally merit the su­preme love and veneration of his worshippers, in all ages of the church.

2. That manner of worship only, is obligatory upon man, and acceptable to the Deity, which he himself hath instituted. God's prerogative, wis­dom and goodness, is manifested in instituting and prescribing the means and manner by which he es­teems himself glorified, and to which the promise of his blessing is annexed. This is equally true, and to be acknowledged, as it respects those laws termed ceremonial, under the Jewish administration, which were temporary, and that worship which is more spiritual, under the gospel, which is to con­tinue, during the state of the church militant, here upon earth. And it is a daring affront to the divine Majesty, to pay religious homage to any creature, or to worship God in any other way than he hath appointed. This is offering an insult to his wisdom.

[Page 17] 3. It will be the earnest desire, and prayer of the true worshippers of God, that he would bless his people, in his own appointed way. This is a nat­ural inference from the prayer of Solomon, in my text. "Arise, O Lord God, into thy resting place, thou and the Ark of thy strength. Let thy priests, O Lord God, be clothed with salvation, and let thy saints rejoice in goodness." In this prayer of Sol­omon, saints are particularly mentioned. Being clothed with salvation, may be understood as a figu­rative expression, alluding to those priestly garments, appointed, for beauty and glory, to Aaron and his successors in the priesthood, under the law; point­ing out the ornaments of righteousness and true ho­liness; that so their persons and services might be accepted by God, both for themselves and for the peo­ple of God, that they may be encompassed on every side, with the divine protection and benediction. And let thy people have cause, at all times, to rejoice in thy goodness, imparted to them, in the ways of thine appointment. Such may be understood to be the language of this prayer of Solomon. The pious desires of which his prayer is expressive, will agree with that spirit of benevolence, which the gospel inculcates; and to the apostolic direction of doing good unto all men, as we have opportunity, espec­ially to them who are of the household of faith. Such a temper is strongly recommended by the in­structions and example of our saviour, who prayed for his crucisiers, saying, "Father forgive them, for they know not what they do." And before his crucifixion, we find him putting up a prayer for his Apostles in particular, and after that, for all such [Page 18] as should believe on him, through their word.^* With such a temper, will correspond the prayers and desires of all true worshippers. They will seek for a blessing, in God's appointed way, by attend­ing upon instituted worship, in a regular way and man­ner, looking to God, through the Mercy-Seat, that is, through the mediation of Jesus Christ, the giver of every good and perfect gift: Like new born babes, desiring the sincere milk of the word, that they may grow thereby: Seeking it from the priests' lips, which are to preserve knowledge; who are honoured with the title of Christ's ambas­sadors, proclaiming the glad tidings of salvation, and publishing the gospel of peace.

Among the enlargement of privileges, under the gospel, beyond those, enjoyed under the Jewish Dis­pensation, one to be noticed by us is, that the relig­ious difference of places is now taken away, and the worship of God not confined to any one particu­lar place or nation. According to the dictates of human wisdom, such places for religious and social worship, are now to be preferred, as, on account of local situation, and comfortable accommodations, afford the greatest convenience for attending, with frequency and regularity: that the public worship, in which all are equally interested, may be by all enjoyed, with equal conveniency, as far as it can be effected. Both the dictates of reason and the pre­cepts of the gospel point out this rule, for the gov­ernment of our conduct in appointing places, and erecting convenient buildings for public worship.

And I charitably conceive that such have been the governing motives for the voluntary expense of erect­ing [Page 19] a house for public worship, in this place. May Christian edification, peace, and advancement in ev­ery Christian virtue, be the happy fruits and effects both to them and their posterity. In order to which, let every one labour to be of such a character as the Father seeketh to worship him. From spiritual principles; with sincere love, and filial reverence; for spiritual ends, to please him, and to promote his glory, with the whole heart, mind, and soul. The Jewish ceremonial worship was abolished, to promote the spirituality of divine worship. Yet it is not to be understood, as if God rejected all bodily worship, because he requires spiritual, un­der the gospel. For Jesus Christ, the most spirit­ual worshipper, worshipped God with his body. God has appointed some parts of worship, which cannot be performed without the body; such as sacraments. In a word, God has created the body as well as the soul; and Christ has redeemed the body as well as the soul; therefore it is our duty, to worship and glorify God, with our body and spirit which are his.

May we all be led to greater advancement in the knowledge of God, and our duty, and to worship him, in a more acceptable manner; be formed into a nearer resemblance of his moral character; expe­rience an increase of love and veneration towards him, and become qualified for the full enjoyment of him, in the mansions of eternal glory. Let us all, in our approaches to God in the way of worship, divest ourselves of all unworthy thoughts and ap­prehensions of the Deity, as consisting of any cor­poreal parts, or any such passions or affections as in­dicate change or imperfection; and consider him as a pure, intelligent spirit, whom the heaven of heav­ens [Page 20] cannot contain, who is ever present with us, and searcheth the inmost recesses of our hearts, who cannot be deceived, and who will not be mocked; who, though perfectly independent of any of our services, yet is graciously pleased to view with ap­approbation the devout worshipper, who worshippeth him in spirit and in truth; but views with disap­probation and abhorrence, the false adulation of the hypocrite. "He that offereth praise, glorifieth me, saith the Lord, by the mouth of the Psalmist, and to him that ordereth his conversation aright, will I shew the salvation of God." Let us in all acts of religious exercise, consider with whom it is we have to do—an infinitely holy God. And as we are conscious in ourselves, of being sinful and guilty, and thereby unworthy the presence of an holy God, let us approach him, in the worthy name of Christ, the only mediator, with adoring apprehensions of the divine goodness, in the gift of his son Jesus Christ; in whose name we are encouraged to come, with boldness, that we may obtain mercy, and find grace to help in every time of need. Ample encou­ragement is given to the devout worshipper of ob­taining grace here, and glory hereafter. Let his saints therefore rejoice in goodness. May we, each one, have our hearts filled with gratitude, and our tongues with praise; and with sincerity of heart, may we say, with the Psalmist, "I was glad when they said unto me, we will go into the house of the Lord: Our feet sahll stand within thy gates, O Je­rusalem."

May this house, devoted to religious worship, be always approached with joy and gladness, and with proper solemnity, remembering that this is none [Page 21] other than the house of God, and the gate of heaven. Let every unhallowed thought, word, and action be strictly guarded against and suppressed remembering that holiness becomes God's house forever. The glorious Deity, the proper object of all religious worship, is present in worshipping assemblies, to notice with what hearts his people approach him; and will command his blessing upon the devout wor­shipper who worshippeth him in spirit and in truth, even life forevermore. If you thus seek and serve the Lord, he will be found of you; but if you for­sake him, he will cast you off forever.

When Solomon had ended his prayer, at the con­secration of the temple, the Lord appeared to him, by night, and said unto him, I have heard thy pray­er and have chosen this place to myself, for an house of sacrifice. And God graciously promised, that upon their seeking and serving him, in a right man­ner, he would hear the prayers which should be made in that house, and judgments should be re­moved. "If my people which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways, then will I hear from heaven, and will forgive their sins, and will heal their land. But if ye turn away and forsake my statues, &c, then will I pluck them up, and this house shall be a proverb, and a by-word among all nations."

May we not then, my hearers, with transports of joy, anticipate the blessings which may be derived from the Father of mercies, to the true worshippers, in this house of the present and future generations? For which end, may the worship of God ever be duly performed, and attended to, in it: Peace and [Page 22] concord be ever promoted and cultivated in every heart, and the religion of the Redeemer here flourish. Then may the blessing be experienced as expressed, in Psalm 133rd, "I will abundantly bless her pro­vision; I will fill her poor with bread: I will also clothe her priests with salvation and her saints shall shout aloud for joy."

By way of conclusion. As we have begun the year this day, with religious exercise, may we, each one, perserve in religious virtue: that so it may prove, indeed, a happy year to each of us. For which end, let us unite in our petitions at the throne of grace, in the language of Solomon, in my text..

"Now therefore arise, O Lord God, into thy resting place, thou, and the Ark of thy strength; Let thy priests, O Lord God, be clothed with sal­vation, and let thy saints rejoice in goodness."

AMEN.

MR. MELLEN's SERMON.

THE Psalmist, in this psalm, is pleading his integrity before God, and strengthen­ing his heart with the consciousness of his upright endeavours to walk in the way of piety and righ­teousness.

He appeals to the Searcher of hearts, for the sin­cerity of his affection towards him, and desire to please him. "Examine me, O Lord, and prove me; try my reins and my heart; for thy loving kindness is before mine eyes, and I have walked in thy truth." He proceeds to declare that he had made use of prudence and caution, to preserve him­self pure, and keep himself out of the way of tempta­tion, in avoiding intimacy with those, whose ex­ample might be ensnaring. "I have not sat with [Page 4] vain persons, neither will I go in with dissemblers; I have hated the congregation of evil doers, and will not sit with the wicked." The duties of pie­ty and devotion he considered as an important part of the service due from a man to his Maker, without attention to which the human character must be essen­tially defective. He was sensible on the other hand, that devotion without purity and moral virtue, could never be acceptable to a holy God; and that an outward compliance with the duties of religion, without the homage and affection of the heart, is but like a body without a soul, a shadow without the substance. These ideas appear to be suggested by the following expressions. "I will wash my hands in innocency, so will I composs thine altar, O Lord; that I may publish with the voice of thanksgiving, and tell of all thy wondrous works. I have loved the habitation of thy house, and the place where thine hon­our dwells. The meaning and reason of the ex­pressions made use of in the text, may be explained by the following observations.

The house of the Lord, to which the psalmist re­fers, must be the Tabernacle, erected originally ac­cording to the particular directions of God himself, in the wilderness, but rebuilt, as it seems, by David, in the city of Jerusalem, after the Ark of the Con­venant, which had been taken by the Philistines, was returned, and with solemn pomp placed in that city. For we read that "they brought in the Ark of the Lord, and set it in his place, in the midst of the tabernacle that David had pitched for it.^* This was called the habitation of God's house, because it [Page 5] was erected for his worship, and because it was the place where the chosen people were taught to ex­pect his peculiar presence; the place where he gra­ciously vouchsafed to dwell. Thus it is said, "The Lord hath chosen Zion; he hath desired it for his habitation: This is my rest forever; here will I dwell."^* And again, "In Salem also is his Taber­nacle, and his dwelling place in Zion."^† Accord­ingly the Psalmist further describes the Tabernacle, or the house of the Lord, by the following words in the text, the place where his honour dwells. It was there that the Lord occasionally manifested, in a visible manner, his glory; and thence he regularly gave forth his oracles. It was before the Ark that the priests were to inquire the mind of the Lord, and receive their directions from him. As God was in a peculiar sense the King of the Jews: As he was their immediate Sovereign; so the Taber­nacle was considered as his Palace, the place of his stated residence, and the Mercy-Seat as his Throne. Therefore he is said to dwell between the Cherubims. But as he was their God, as well as their king, so the Tabernacle was a Temple as well as a Palace, and here the people offered their worship to him, as well as received their orders and directions from him. And it is in this latter view especially, that houses now dedicated to the service of God, resemble the Tabernacle or Temple of old.

The example of David in his affection for God's house, is most worthy our imitation. Let us now consider,

• [Page 6]I. What his example implies.
• II. The obligation which lies upon us to im­itate it.

I. When we speak of his example as applicable to ourselves; loving the habitation of God's house, is loving the public worship of God, wherever it may be performed. His worship is not now confined to a particular house, or a single city; but wherever sincere worshippers assemble, there is a house for God. This is the nature and genius of the dispensation under which we live; [...] to what our Lord said to the Samaritan woman: "The hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Fa­ther." The period in which a less confined, and more spiritual worship was to take place. For he proceeds to say, by way of explanation: The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth."^*

It is true however, in the Christian world, as well as among the Jews, that worshipping assem­blies are ordinarily held in houses erected for the purpose; and which, though not entirely confined to this use, are so much devoted to it, that it may, with­out impropriety or superstition be said, that they are dedicated to God.

The Temples of the Heathens, as well as the Temple of the Jews at Jerusalem, were magnificent, costly buildings: And they were held in a kind and degree of veneration, which is not common, and which we do not say would be proper, among Christians. Christians indeed are far from being all alike in this respect. Churches in some parts [Page 7] of Christendom, are built and ornamented with a profusion of expense, which humanity might well wish had been bestowed, in part at least, for supply­ing the wants of the poor, and alleviating the dis­tresses of the miserable. They have owed much of their magnificence to superstition; yet still I may say, they have owed not a little of it to a natural and rational veneration of the Deity, worshipped therein. If it be an error to bestow great labour and expense on buildings dedicated to God, it seems to be an er­ror not unnatural or unpardonable. The mind will not readily oppose, or attempt to confuse such rea­soning as follows. Should not mankind serve and honour the Deity with their best? Should not ev­ery thing be great and noble, or excellent in its kind, that is dedicated to the service of the greatest and best of beings, the INFINITE MAJESTY OF HEAV­EN? What building should be more firm and durable, than that which is erected to the honour of the ETERNAL GOD? Or what can the labours of the most ingenious artists; the highest efforts of hu­man skill, be more worthily bestowed, than on the Temples of the SUPREME ARCHITECT, who is wonderful in counsel, and excellent in working? Why the beauty and elegance of houses dedicated to the worship of God, should not keep pace with the increase of wealth and refinement among a peo­ple, and their ability to improve and ornament their own houses, perhaps no good reason, can be given. This at least may be said, that reason, if not religion, teaches us to render houses for religious assembling, commodious and comfortable. To spare the pains and expense necessary for this, would betray a want of due regard to ourselves, our own [Page 8] case, health, and convenience, or an unbecoming in­differenceas to the public worship of God; and shew, ei­ther, that we were willing to be needlesly incommo­ded in God's house, or be furnished with an excuse for absenting ourselves from it.

But to return. To love the habitation of God's house, you will readily conceive is not merely or principally to take delight in, or set our hearts upon the building itself, however commodious or elegant, but to love the worship which is performed there. It is to take pleasure in drawing near to God in a public, social manner, and coming before him as his people come. It must herefore imply an uniform desire and endeavour to be present at, and join in the solemnities of public worship. They who love the habitation of God's house, may be so circum­stanced that they cannot frequently join the assem­bly of his people therein: But they who can, and yet do not, ever, or but very seldom, attend, can hardly be supposed to have that affection for his house and worship, which the Psalmist expressed. If men's hearts be there, they will endeavour to be there also. Providence may often disappoint their wishes; but if they seek excuses for absenting them­selves, or are satisfied with such as are very trifling, there is too much reason to fear that their hearts are not right, and that they are either indifferent to, or averse from the public worship of God.

It is true, that persons may attend, and love, or be attached to, the worship of God's house for rea­sons that have nothing to do with religion. It may therefore be observed that the love which the Psalm­ist's example recommends, is founded on pure and worthy principles. The good man does not love God's house, or attend his worship therein, merely [Page 9] because he is accustomed to such attendance, though this may be the means of strengthening his attach­ment to it. He attends, not because it is reputable, and exhibits a good example; though I do not say it would be best for a man to absent himself, if he had no higher views than these, since, to say noth­ing of the possibility of his being personally benefit­ed by the appointed means of grace, his attendance might be beneficial to others: Not that he may have an opportunity for transacting worldly business with his neighbours; for this is by no means the design of our meeting together: Not that he may have agreeable exercise on the day of rest, or avoid the tediousness of confinement at home; though it reflects honour on the divine institutions, and illus­trates their wisdom and benevolence, to observe, that one part of the duty of the Lord's day has a tendency to render the others more agreeable. But he loves, and visits, when in his power, the house of God, because he conceives that there men ought to worship, that assembling for social worship is a very important part of the duty of the Lord's day; and the giving of opportunity for it, a very distin­guished end in separating, and hallowing the day. He conscientiously attends, because he considers it as an appointed and valuable means of moral and religious improvement, and hopes to be benefited, and contribute to the benefit of others, by joining them in doing homage to their common Lord, praising their common Benefactor, seeking to in­crease their religious knowledge, and in having their various duties explained to them, or inculcated upon them.

[Page 10] 2. That he thinks justly: That attending pub­lic worship is a duty incumbent on Christians; or that we are under obligation to imitate the Psalm­ist's example, we shall have no reason to doubt if we du­ly consider the design of the institution, the advan­tages of it, or what the scriptures teach us relative to this subject.

It is an almost undisputed dictate of reason that we ought to worship God: That we should ac­knowledge our dependence upon him; thank him for his favours; commit ourselves to his protection, and seek his favour and blessing. The external worship of him is no more than expressing and act­ing out, those sentiments of fear, love, reverence, gratitude, confidence, and hope, which are mani­festly fit in beings, related to him, and dependent upon him as we are. As we are social beings, so­cial or united acknowledgements are properly offer­ed to him. We have common and public blessings to be thankful for, as well as common wants to be supplied; and therefore it seems right and becom­ing that we should give thanks, and offer up our petitions, in a public, as well as in a private man­ner. Besides, in the former way only can we so clearly manifest to others, our regard and reverence for the Deity. In this way he is more highly hon­oured as the Almighty Sovereign, Lord of heaven and earth. We most effectually do him homage, and shew forth his glory, when we praise him in the great congregation, and in the sanctuary, talk of all his wondrous works.

But the propriety of public religious assemblies, and our obligation to attend them, will further ap­pear, if we consider that the design of them is, not [Page 11] merely that we may pray and praise, but that we may hear the truth of God's word; may be in­structed and exhorted, and by preaching have our minds enlightened or quickened in the knowledge of divine things. The importance and advantage of the public stated teaching of religion and moral­ity will hardly be denied by any serious, consider­ate person; by any who attend to themselves, or to the state of the world around them. The manifest utility of such an institution, would afford a rati­onal inducement to all those who wish well to the interests of mankind, cheerfully to comply with it, were it only of human origin. But its ori­gin is divine. Revelation confirms our reasoning on this subject; and in the scriptures we may clear­ly read our obligation to frequent and love the hab­itation of God's house, and the place where his hon­our dwells. Although we are not bound to obey the directions and commands given to the Jews, as such, and which were of an appropriate or local nature, yet from its being enjoined on them by God, to worship him in a social, public manner, and the form of their worship being so particularly prescribed, we may at least justly infer that public worship is fit and proper in itself, and agreeable to the will of the Deity; for else he would never have enjoined it, in any form, upon any people. Nor can it be truly said that we have no warrant for it in the New Testament, and under the Christian Dis­pensation. Our Saviour frequented the synagogues, and thus gave his countenance to that kind of wor­ship, before his own kingdom was so established as to supersede or abolish it. He prayed with his own disciples: He preached himself: He sent them out [Page 12] to preach: And he said, "where two or three are gathered together in my name, there am I in the midst of them."^* We find that the disciples, after Christ's ascension, worshipped together: That they "all continued, with one accord, in prayer and sup­plication:"^† That "they continued steadfastly in the apostle's doctrine and fellowship, and in breaking of bread, and in prayers."^‡ We find also that when the number of the disciples was increased, and the gospel spread into various regions, particular so­cieties were formed in different places, for the con­venience of assembling and performing the several acts of Christian worship and communion. These were stiled Churches, and had Elders ordained in them respectively. That it was the practice, in those early times, for Christians to meet together, for re­ligious purposes, at leasst on the first day of the week, or Lord's day, we are taught by the two following expressions made use of by the apostle, taken in connexion with the passages afterwards mentioned. "If therefore the whole church be come together in one place;"^▪ and "when ye come together in the church."^‖ We read of the collection for the poor being made on the first day of the week, which is justly supposed to imply the assembling of the church on that day.^¶ More expressly, we read of the dis­ciples coming together on the first day of the week, to break bread, as of something well known and cus­tomary, and of Paul's preaching among them on the occasion.^** And finally, that this meeting to­gether for public worship, was considered as a mat­ter [Page 13] of great importance, and not lightly to be dis­pensed with, we are taught by the exhortation given to Christians, not to forsake the assembling of themselves together, as the manner of some was. ^* From the connexion in which this caution or ex­hortation stands, we are led to conclude that thus forsaking the public assemblies was viewed as a virtual giving up their profession, and apostatizing from the faith. This doubtless we may set down for a truth, that to the institution of public religious assemblies, and its having been generally complied with in the Christian world, the preservation of Christianity to the present day is, under God, to be especially attributed.

General inferences from, and reflections upon what has been said, must give place to such occa­sional observations as have an aspect on the reason and circumstances of our present assembling.

It is with a view especially to the convenience of meeting together for public worship, not only that particular churches consist of such as inhabit the same vicinity, but that the civil divisions into towns and parishes have been established among us. In forming and proportioning the latter more particu­larly, it has been an object to have them contain no more people than might conveniently assemble at the same house. As the inhabitants of our country have become more numerous, new towns and par­ishes have been erected, and old ones divided, as the increased numbers and ability of the people, or oth­er changes in their situation, have dictated. And sometimes, even before the population and wealth of a parish is judged adequate to the constant support of two worshipping assemblies, and two public [Page 14] teachers of religion, the local circumstances of a large portion of the society may be such, as to ren­der an imperfect division expedient. Such circum­stances have prompted to the building of this house, in which for the first time, a worshipping assem­bly is held this day.^* We hope and trust that they for whose benefit it is more especially intended, have been actuated in building it by a sincere regard to the honour of that God, to whose service it is now dedicated. Is it not because they have loved the habitation of God's house, and the place where his hon­our dwells; because they wish to have it in their power more frequently to tread his courts, than oth­erwise they could, that this commodious edifice now stands, thus far complete, in the midst of them­selves? We know not of any reason to suppose that party views, or any unbecoming spirit, have operated to produce what we see this day. We do not consider it as setting up altar against altar, but as a peaceable and well meant attempt more fully to accommodate one and the same religious society: desirous to continue the same, unless Providence should in some future time, point out the propriety of a complete separation, and forming two distinct worshipping assemblies.

We congratulate you on the prospect which is now presented, of your being able more generally [Page 15] and conveniently, with your families and your little ones, to appear before the Lord in his house of prayer. And if your pastor, with a view to your convenience and greater edification, is willing to be in labours more abundant than he had reason origi­nally to expect, must not his people esteem him more highly in love, for his work's sake, and cheer­fully minister to his support and comfort, as reason and equity shall dictate?

And now, brethren, suffer the word of exhorta­tion. Take heed unto yourselves, as well as duly regard him who is over you in the Lord. Forsake not the assembling of yourselves together. Expose not yourselves to the imputation of undervaluing an important privilege, because the enjoyment of it may be procured with less difficulty and exertion than heretofore. Be thankful unto him who giv­eth the power to get wealth, that, by prospering your in that business which seems to be assigned to you by Providence, he is enabling you, with greater case and convenience, to enjoy the benefit of public wor­ship for yourselves and your families. It is to your honour that your have been disposed to dedi­cate to the service of your heavenly Benefactor, such a portion of the fruits of your increase. But forget not the indispensible obligation you are under to give your ownselves also unto the Lord. The pure and holy heart is the temple in which he especially delights to dwell. Let your neal for the worship of God, be rendered acceptable to him by your sin­cere and assiduous obedience unto all his commands. Let justice and charity, sobriety and temperance, be firmly united with piety in your characters. And while you exercise christian candour towards those who differ from you in some of their religious sen­timents [Page 16] and modes, labour to convince them by your conduct, that true religion is not confined to any particular sect of Christians; at least that it has, in reality, imparted of its spirit unto you. Permit me to add a servent, wish, that Christians of every de­nomination among us, would, in their feelings and conduct towards each other, conform to the spirit of their common religion, and imitate the liberality of the constitution under which they live: And as this establishes no particular form of Christianity, but views all persuasions conducting peaceably and in­offensively, with an equal eye, so their mutual com­petitions for superiority and pre-eminence, might consist only in striving to excel the rest in the knowl­edge of truth, and the practice of virtue and good­ness.

The leading object of the discourse which you have heard, (I now address myself to this whole assembly,) has been, to recommend an affectionate and rationally zealous regard to the worship of God's house. And let us all take heed, that nei­ther the scoffs of the infidel, the example of the profane and wicked, nor our own indolence or worldliness, or the employment and mode of life in which [...], any of us, be engaged, lessen our respect for the divine institutions; tempt us to pro­fane the Lord's Day, or render us indifferent to the worship of the Sanctuary. But let us not forget, that the strictest attendance on the public worship of God, and the most scrupulous observance even of all the external parts of religion, will not alone for the neglect of those virtues which are styled, by our Lord himself, the weightier matters of the law; will not avail us without a vital principle of relig­ion and goodness in our hearts, which shall manifest [Page 17] itself in a holy life and conversation. If while we apparently delight to draw nigh unto God in the ways of his appointment, we really disregard his authority, and cast his laws behind us, we may well expect that he will turn away, with abhorrence, from our hypocritical oblations, and, severely re­monstrating, say unto us, as to the perverse and wicked among his people of old, "What hast thou to do to declare my statutes, or that thou shouldest take my covenant into thy mouth?" Let all be per­suaded seriously to recollect and consider how they have received and heard, hold fast that which is good, and repent of all their past misimprovement of the privileges which they have enjoyed.

To such self-examination, should we not be led, not only by the occasion, but by the time of our pres­ent assembling? Through the goodness of our al­mighty Preserver and Benefactor, we are brought to the beginning of another year; a division of time which bears no inconsiderable proportion to the life of man, when protracted to its greatest length; and which includes the whole earthly existence of great multitudes that are born into the world. Those congratulations, and wishes for each other's happi­ness, which mark this first day of the year, are not more common, than they are natural. But is it less natural or proper to distinguish this day, by offering the tribute of heart-felt gratitude to him who is the length of our days, the health of our counte­nance, and the author of all our mercies? Ought it not also to be a day of solemn recollection? While we pause to consider how many of the years, commonly allotted to man, are, with respect to us, passed and gone, shall we not at the same time inquire in what manner they have passed, and how far they [Page 18] have been improved to moral and religious pur­poses, or in forwarding the great and all-important and of our existence? While we erect our monu­ment of gratitude, and say "hitherto the Lord hath helped us," shall we not be abased before him on account of our former neglect, our follies and vices; and filled with shame and regret that so much of our lives has been spent in vain, or worse than in vain, hum­bly, yet stead fastly resolve that, for the time to come, we will conduct ourselves in a manner more becoming our professions, our obligations, and our hopes?

By delaying to secure the favour and friendship of the Supreme, we risk the loss of every thing, that, comparatively speaking, deserves our care, af­fection, or pursuit. We know not what a day, much less what a year, may bring forth. The present time is all that we can justly call our own. To-day, therefore, while it is called to-day, let us all attend to the things of our everlasting peace. From hence­forth let us labour to glorify God, in body and in spirit, which are his; and by practically loving him, as well as his house, and sacredly regarding his will, at all times, and in all places, earnestly and with perserverance, seek preparation for, and a final in­troduction to THE GENERAL ASSEMBLY AND CHURCH OF THE FIRST-BORN, WHICH ARE WRITTEN IN HEAVEN.