A SERMON.

TO the honour of God, and for the benefit of his people, more especially in this part of the town, this house, in which we are now met for the first time, has lately been erected and completed, for the exercise of public worship.

Let us, with becoming seriousness, give our atten­tion to what may be delivered at this time, agreeably to those words of the Psalmist, contained in

In the beginning of this Psalm we find the Psalmist fervently begging audience of God to his prayer, and urging this from God's relation to him, and his own resolved choice of him alone as the object of his wor­ship; as in the following elegant expressions, in the 1st and 2d verses. "Give ear to my words, O Lord; consider my meditation. Hearken unto the voice of [Page 6] my cry, my King and my God; for unto thee will I pray." He in the next place expresses his hopeful de­sire that God will speedily hear him when calling up­on him by prayer, and grant an answer of peace there­to. Says he, "My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up." With a confi­dent and patient expectation he will wait for relief, under his perplexing troubles: and he encourages himself thereunto, it may be, in part, from the charac­ters of his adversaries, against whom he prays; who, through their wickedness, are so contrary to God, that he cannot choose but hear his faithful servant's prayers, and will destroy the workers of iniquity. "For thou art not a God that hath pleasure in wick­edness, neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity. Thou shalt destroy them that speak leasing; the Lord will abhor the bloody and deceitful man."

The text contains his pious resolution what he would make his constant practice. He would come into the house of God, and, in his fear, worship to­ward his holy temple. He would, with holy boldness and confidence, appear in the presence of God. "I will come into thy house,"—meaning the tabernacle, from which, probably, he might at this time be ex­cluded by the rage and malice of his adversaries. Yet he had a confident expectation, that, through the good­ness and mercy of God, the obstacles of hindrance would shortly be removed, and the way opened for his worshipping him according to his appointment, as he heretofore had done in his house, or tabernacle. And [Page 7] when thus permitted, he would do it in the fear of God. "In thy fear, saith he, will I worship toward thy holy temple;" that is, the tabernacle, which in Scripture is sometimes called by that name; for the temple was not at this time built. Though deprived of the agreeable and delightful satisfaction of worship­ping in the tabernacle, yet he should ever bear it upon his mind; nay, it could not be easily eradicated there­from. Though his troubles were many and distres­sing, yet they would not do this. In the fear of God, he would worship towards the temple of his holiness. He was a steady seeker of God. He maintained a con­stant course of secret worship, as well as made con­science of attending the public institutions of religion. He frequently prayed by himself alone; and in this way he poured out his soul before the Lord, and re­solved upon the continued practice of this important duty; as evidently appears by what he says in the context: "My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up." He made it his business, as well as his delight, to improve all opportunities of waiting on God in his more public instituted worship: yea, it was to his great comfort and satisfaction, when he was permitted to worship God in his sanctuary, in concert with his people. He was rejoiced at such sea­sons; and it was to his great grief when deprived thereof; as appears in divers passages in the Psalms, particularly 122d and 42d. "I was glad when they said unto me, Let us go into the house of the Lord." "As the hart panteth after the water-brooks, so pant­eth my soul after thee, O God. My soul thirsteth [Page 8] for God, for the living God: when shall I come and appear before God? My tears have been my meat, day and night, while they continually say unto me, Where is thy God? When I remember these things, I pour out my soul in me: for I had gone with the multitude; I went with them to the house of God; with the voice of joy and praise, with a multitude that kept holy day." And we have, in the text, his determined resolution to worship God in such ways as Providence might permit, let others do as they would, either by contemning or neglecting the worship of the only living and, true God. And this he would do in the fear of God.

Hence we may be led, from the pious resolution of the Psalmist, to consider, That it is the duty of the people of God, let others do what they will, resolved­ly to come into his house, in the multitude of his mercy, and in the fear of God, worship in his holy temple.

First—It is the duty of the people of God, resolved­ly, in the multitude of his mercy, to come into his house and worship him.

Secondly—When they thus do, it is to be done in the fear of God.

First—It is the duty of the people of God, resolved­ly, in the multitude, or by the greatness of his mercy, to come into his house and worship him. It is the du­ty of the people of God, in special, to worship him. Upon this they are to resolve. Indeed it is the duty of all, indiscriminately to worship him, according to [Page 9] their ability, and the knowledge they have of God and their duty. This is what God requires of them. Hence the psalmist, in the 67th psalm, says, "Let the people praise thee, O God. Let all the people praise thee." All are under obligation to worship God. For this end they were made. They were made for the glory and service of God. Were not made for themselves; to live to, and serve themselves; but were made to serve God, to worship and glorify him, according to the directions given in his word; to live lives devoted to his fear and to his glory. Though it is far otherwise with multitudes of the human race. They bow down to stocks and stones, pay adoration to them which are no Gods, and acknowledge the re­ceipt of mercies to those who have no power to be­stow them. What vast multitudes are there in a state of heathenish darkness, idolatry and superstition, and who are perishing for lack of vision! It is obvious that there are none but what are under obligation to worship God; since he is their Creator from whom they receive their being, and it is he who preserves and upholds them in life and being. Hence Job says, "Thou hast granted me life and favour, and thy visi­tation hath preserved my spirit." His hands have made and fashioned these bodies of ours, and they are fearfully and wonderfully made. He breathed into us the breath of life; made us living souls; endowed us with rational powers and faculties; teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven."

Again; He is not only our Creator, but our kind and bountiful Benefactor. All that we have, we pri­marily receive from him. That which is necessary to [Page 10] preserve life, and all the blessings, comforts and enjoy­ments of life, that we are made the happy partakers of, come from him, the great Author of all things. All, good and bad, saints and sinners, are dependent on him for the common bounties of his providence, and are all sharers in them. He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. So, all spiritual blessings which any are made to enjoy, flow down to them from the Father of Lights and of Mercies. Hence the apos­tle James says, "Every good gift, and every perfect gift is from above, and cometh down from the Father of Lights, with whom is no variableness, neither shad­ow of turning." Now, surely, He who hath made us, and continues us in life, and furnishes us with the bless­ings and comforts of life, has a special right, yea, has the sole right to us and our services. All religious wor­ship, homage, adoration and praise is to be ascribed to Him alone, as his due; and this through Jesus Christ, the Son of God. And he is highly displeased if it be given to another. Says he,—Isaiah xlii.8. "I am the Lord, that is my name; and my glory will I not give to another, neither my praise to graven im­ages." These things considered, it plainly appears that all are under obligation to worship God; to pay all religious worship and service to him. And what he requires of them in this, as well as every thing else, is just and reasonable; for he requires nothing of any of his intelligent creatures but what is just. To do otherwise would be inconsistent with his holiness and the purity of his nature; with that justice and equity which runs through the whole of the administration of the divine government.

[Page 11]It is the duty of all, indiscriminately, to worship God, who is the supreme Ruler and Governor of the universe. Much more so, then, is it the duty of such as live in a land of Gospel light and knowledge, that are favoured with the word and ordinances of the Lord, and have the knowledge of his mind and will plainly revealed in the word of truth. The law, word and ordinances of God are the distinguishing privilege of those who live in a land of Gospel light. "He hath shewed thee, O man, what is good, and what doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God?" But, more espe­cially, God's chosen, covenant people are under pecu­liar obligations, yea, the strongest ties, to worship him. For they are his, not only by right of creation, but by purchase, by right of redemption. All that do or shall believe in Christ, to the world's end, are the purchase of his blood. With this he has bought them: And this is the argument which the apostle useth with the believ­ing Corinthians, to glorify God with their bodies and their spirits which are his. As in 1 Cor. vi.19, 20. "What, know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own! For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's." What this price is, the apostle Peter tells us, both negatively and posi­tively. "Forasmuch as ye know that ye were re­deemed, not with corruptible things, as silver and gold, from your vain conversation, received by tradi­tion, from your fathers, but with the precious blood of Christ, as of a lamb without blemish, and without spot." Surely then, such as are thus redeemed, are [Page 12] under peculiar obligations to devote their time, talents and lives to the service of God. Yea, their all is to be devoted to him. They should have an eye to his glory in all they do. Hence that exhortation, 1 Cor. x.31. "Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God." They should give unto the Lord the glory due unto his name, according to the exhortation, psalm xxix.2. "And worship the Lord in the beauty of holiness."

It may here be observed that resolution is necessary to the worship and service of God: and this is essen­tial in that which is private, social, and public. Res­olution will overcome many, and sometimes great obstacles. This we see it will often do in the common affairs and concerns of life, especially where self-inter­est lies at stake: Should it not much more be exer­cised by us, in things of a higher nature, that concern our best interest, even our souls' salvation, as the wor­ship and kingdom of God most certainly does?

The honour and glory of God most nearly and highly concerns every one: For whatever they do for his glory and honour will finally redound to their own saving advantage. Whatever they do for him will not go unnoticed or unrewarded by him. Even he that gives to a disciple, in the name of a disciple, a cup of cold water, we are assured shall not lose his reward. This is the declaration of our Lord and Master. Matt. x.40. and the two last verses. "He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me. He that receiveth a prophet, in the name of a prophet, shall receive a prophet's re­ward: And he that receiveth a righteous man, in the [Page 13] name of a righteous man, shall receive a righteous man's reward. And whosoever shall give to drink unto one of these little ones, a cup of cold water only, in the name of a disciple, verily, I say unto you, he shall in no wise lose his reward." But then where love is wanting to God and his worship, his service will not be delightful, but tedious or irksome. It is therefore highly necessary that we have true love to God; otherwise we shall not have any real delight or satisfaction in his worship or service. Love will excite to resolution and diligence in the duties of Christianity. Want of resolution is undoubtedly one great reason why there is such neglect in the worship and service of God. Love to him, and resolution in his service will have a happy tendency to check sloth and negligence herein: Yea, it will surmount many and great obstacles. Good reason then is there that the worship and service of God should be seriously re­solved upon by his people. Thus we find Joshua re­solving, not only for himself, but his house and family, that they would serve the Lord. It is a happy choice they make who sincerely choose the service and wor­ship of God. Like unto this is the psalmist's resolu­tion in the text, that he would worship God. Though others neglected temple worship, yet he would im­prove all opportunities that presented for his going into the house of the Lord, and worshipping him in the way of his own appointment. "But as for me, I will come into thy house, in the multitude of thy mercy, and in thy fear will I worship toward thy holy temple."

[Page 14]It is the duty of the people of God to worship him publickly; not only in secret and in their families, but in his house; especially upon his Sabbaths or holy days. Hence God says to the children of Israel, "Ye shall keep my Sabbaths and reverence my sanctuary: I am the Lord." It is the appointment of God that they should do so; and it has been the practice of his people, in all ages of the world. It was David's reso­lution to come into the house of the Lord, and wor­ship there, with others of his faithful worshippers. And this he would do in the multitude of God's mer­cy; or by thy great mercy, as some render it: that is, trusting only to thy great mercy for admittance thith­er, and acceptance there: or for, or because of thy many mercies to me; for which I will come to pay my thanks and service unto thee. Though frequently it was so with him that he was not permitted to enjoy this blessed privilege, of meeting with the people of God at his house, and worshipping him there, yet his heart and mind was there; and it was always to his great grief, when deprived of temple worship. And it always rejoiced his heart when he was favoured with an opportunity for seeing the going of his God and King in his sanctuary. He could say, in the sincerity of his heart, as in Psalm xxvi.8. "Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth."

Secondly—It is the duty of the people of God to worship him in fear. We are to attend upon divine institutions with that seriousness and solemnity that becomes us; are to do it in the manner that God re­quires: And this must needs be with reverence and [Page 15] with godly fear: with suitable apprehensions of his divine excellence and perfection. We should with becoming seriousness consider, into whose presence it is that we come, when we enter the house of God, to worship: For it is no less than into the presence of the great heart-searching and rein-trying God, before whom we must all, in the great day, in the day of judgment, appear, and render up an account, each one for himself, of the deeds done in the body. If our minds are duly impressed with a sense of this, we shall be likely to be awed into a holy fear and reverence of God, when we come into his house, and attend upon his public, instituted worship. Is it the duty of all persons to worship God, not only privately but pub­lickly? let none then allowedly and contentedly live in the neglect of the one or the other. What God requires of us, as duty, is highly reasonable: And it will be to our own advantage, if we attend hereunto in the manner required. And this must be done in spirit and in truth, if we would hope to be accepted of God. Thus we read, John iv.24. "God is a Spirit, and they that worship him, must worship him in spirit and truth." And as to the public, instituted worship of God, it becomes all, but especially Christians, to endeavour after-such a pious disposition and spirit as David had. They should, as he did, manifest a sin­cere regard for the worship of God in his house.

It is to be hoped, there are many that are really of his disposition, whose local situation and circumstances are such as render it impracticable, with frequency, to attend upon the stated public worship of God, in his house.

[Page 16]This has been the case with you, my hearers, in this part of the town, and your ancestors before you. But the prospect is now brightening, as to you and yours. You, not long since, requested of the Congregational Society in this town, of which you are members, that public worship might be held, a proportion of the time, in this part of it. They looked upon your re­quest reasonable; and, as I doubt not, having in their minds the injunction of our Lord and Master, "What­soever ye would that men should do to you, do ye even so to them," have complied with it. Be it spo­ken to the praise of the Society, that this affair has been conducted with such brotherly love, and Christian har­mony. Notwithstanding what has taken place, we look upon ourselves to be all brethren, and of one and the same Society. Let not Pastor or People be want­ing in their endeavours still to keep the unity of the Spirit in the bond of peace. As to the erecting of this Edifice, you that have been more particularly en­gaged in it, have, with much assiduity and unanimity, gone through with it. But, alas! while in the midst of it, a gloom overspread you and us of this town, in the sudden removal by death of a principal proprie­tor,Mr. ISAIAH BAKER, who died September 25th, Aet. 56. He was justly esteemed as an upright, serious and charitable man. and a respectable, useful member of the com­munity. There is his urn! We would drop a tear over it, for ourselves, and for the bereaved widow and orphan children.

You will now consider, my friends, that you have an additional price put into your hands. I mean especially, that you will have the privilege, more fre­quently, [Page 17] of worshipping God in his house than hereto­fore: And many that could not do it at all, may be in circumstances to do it now. I trust you will not be re­gardless of the privilege. And as to this house of worship, as well as the other, may it be said of this and that man, he was born there.

In a word, let us all manifest our sincere regard to the word, worship, and ordinances of the Lord, by a steady and conscientious attendance on them:—and may we be so happy at last, as to meet in the tem­ple that is above.

A SERMON.

A SENSE of Deity and duty is deeply impressed upon the minds of men. The still voice of reason, and the more powerful suggestions of conscience, with one voice teach us the existence of a God, whose being and perfections deservedly merit the attention of his creatures. There is not a creature which moves, or a plant which grows, but declares the hand which made it to be divine. How much more the intelligent part of creation, who are admonished by all, within and without, to worship and venerate their great Creator? The erection of this magnificent Building, and our assembling therein to Dedicate it unto God, is a proof also that we acknowl­edge [Page 4] a Being whose sovereignty and dominion it well becomes us to reverence and adore. These truths were too strongly imprinted upon the heart of the psalmist to be erased either by the burdens of royalty or the equipage of a splendid court. He thought it well be­came him to regard the great Lord of nature, and on many occasions, as in the words of the text, expresses his affection for public worship and desire to "dwell in the house of the Lord, and to inquire in his temple."

"One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." It is obvious that the passage before us is not (but in part) to be literally understood. He does not mean to make his abode in places dedicated to God and sacred for pub­lic worship; but an habitual sense which he enter­tained of the great duty and importance of frequently assembling there;—at all stated seasons and convenient opportunities, not only to have his affections, but his presence there. To "behold the beauty of the Lord" in order to inflame his devotion, and to "inquire in his temple" that so he might learn to do his will. In this view, the words before us are applicable to the present occasion. Well does it become us devoutly to attend and imitate the example of the pious psalm­ist. It will readily be acknowledged that public wor­ship has been abused; that many, it is to be feared, frequent the house of God from sinister views; and appear to possess the form without the power of godli­ness. But this can be no apology for others to with­draw; for certain it is, the example of one sinner can [Page 5] never justify another; and that where no form of re­ligion appears, the power is not to be expected. To prove therefore the utility and importance of public worship is the design of the present Discourse: and since there is an immediate connexion between the means and the end, it must be of consequence to re­gard the former, in order to obtain the latter.

Hence in the first place, let us consider it with re­spect to God. If there be a God who created the world, and still continues his agency and protection, nothing can be more reasonable and natural than that those who subsist on his bounty, and are governed by his providence, should suitably express their gratitude and praise to the Giver of all good. But besides the private blessings we enjoy, and which merit a grateful return, there are numerous favours which we receive in common with others, and which justly claim the united thanks of all, and the most public expressions of gratitude to our common Lord. So consonant is this to the common sentiments of mankind, that the most uncivilized and barbarous of the human race have ever agreed in establishing some form of worship, and erecting some altars, whereunto they might repair in common, and pour forth public expressions of grati­tude to their pretended deities. It must therefore be evident, that a principle of worship is deeply engraven upon the hearts of men. And herein, my friends, consisteth the peculiar excellence of the Christian re­ligion, in that it hath instructed us in the simple and spiritual worship of our God; which, disencumbered of rites and unmeaning ceremonies, is worthy its di­vine Author; its positive institutions few and easy, di­rectly [Page 6] tending to the good of society and refining the morals and manners of men. How inexcuseable then shall we be, who enjoy superior advantages, if we suffer ourselves to neglect a duty which the very hea­thens so punctually observed!

It is true, the refinement of false philosophy has sug­gested the absurdity of paying homage to a Being far exalted above all praise; whose essential glory and happiness can neither be augmented nor diminished by his creatures; yet let me ask, whether the benefits re­ceived from a benefactor in any degree diminish the debt of gratitude and praise to him, in consequence of our inability to make an adequate return? or not rather increase every ingenuous feeling, and prompt us to embrace every opportunity of publickly express­ing the pure emotions of a grateful heart? God is doubtless too great to need our homage; yet is he too good not to accept it, when poured forth from a grate­ful heart, and is the native effusion of a pure mind? If pride and self-sufficiency blind all sentiments of de­pendence upon God, no wonder if we adopt the sen­timents of false philosophy; but if we consider him as he is, our Father and Friend, must it not be accept­able to him to behold his creatures suitably affected towards their Benefactor? assembling together to ex­press their gratitude in common, and thereby nourish and increase the general stock of benevolence and love? Are not such dispositions and affections as these immediately connected with all virtue? naturally tending to impress us with a sense of our dependence, increase our reverence and gratitude towards God, and charity and good-will towards his creatures?

[Page 7] Secondly. If we consider public worship as it re­spects society, we shall there also doubtless find it of great importance. Whereever we turn our eyes, we behold a busy world; immersed in the things of time and sense, making provision for the present life; and were it not for stated seasons of worshipping God, and thus calling off their attention from worldly pursuits, we have reason to believe that a sense of duty and fu­turity would be in a measure erased from the mind. If it be of consequence to the well-being of society that such a belief should prevail, as an Almighty Be­ing in the heavens, who surveys and governs all be­low; from whom none can escape, and to whom the most secret sins must be accounted for; that he is a protector of the righteous, and a revenger of crimes; if it be necessary that the thoughts of men be raised and carried forward to the day of judgment; surely then it must enforce the authority of public worship, and prove the necessity of public instruction: Man­kind being doomed to labour, and so early engaged therein, that were it not for those public resorts where they hear of GOD and CHRIST, of judgment and eter­nity, they would doubtless fail in moral improvement, sociability and friendship. Shut those temples in which they assemble for religious instruction and im­provement, and a declension of religion, of morals and manners, would probably soon appear. And as a sense of Deity and a future judgment were lost upon the mind, they would be prone to every outrage which they could commit with impunity.

It is well known that in the earlier ages of the world legislators were obliged to have recourse to religion, in order to associate their subjects and give a sanction to [Page 8] their laws. Thus bringing them together at stated times to unite in acts of worship, gradually tended to civilize the mind, cement the affections, and reduce them to order. And even at the present day, exclusive of any effect upon the moral principle, it is not to be doubted but assembling together contributes greatly to pro­mote order and decency, as well as charity and good affections. At the same time it must be agreeable to every humane mind to think that one day in seven is allotted for rest, and to join with others of the same mortal stock in devout meditation, and the reverential worship of their common Lord. It is the only time which gives inferiors to feel an equality with the great. When worshipping in the same temple, and acknowl­edging the same common Parent, then it is that man meets man as a brother; that he is led to realize that as the present day is, so also shall be the future; that one day they shall sleep together undistinguished in the grave, and alike moulder into dust; that the same Almighty Sovereign shall receive their spirits, and judge them by their works! Such reflections as these tend to humble the pride of man; and thus by reduc­ing him to a level with man, he thinks as a man, con­ducts as a Christian, and thereby secures and promotes the good of society. But I proceed,

Thirdly—To consider public worship as it respects individuals. And here we shall find also its utility and importance no less than in the former case. What­ever be the station of individuals, they are still men, and as such have the duties of a man to perform. Were their attendance on public worship of no other service than to give sanction to a salutary institution, this alone would make it their duty. But this is not [Page 9] all. If it be necessary for man to preserve and increase his own stock of virtue, it must be of consequence up­on his own account. It cannot be denied but attend­ance on public ordinances naturally tends to call off men's attention from the world, and to solemnize the mind. And so far as the impressions are good, so far its use and importance must be confessed.

All Christian institutions have a tendency to pro­mote virtue. They serve to give warmth to piety, lustre to virtue, and dignity to man. Hence these oc­casional retreats from the cares and anxieties of life give opportunity for better thoughts to arise. The body is hereby refreshed, the faculties of the mind en­livened, and both enabled to perform their functions with greater activity and success.

But perhaps here it may be urged with too much truth, Are there not many who are punctual in their attendance upon public ordinances, and appear to de­rive no benefit from them? Are they more improved in their moral conduct, and the discharge of the com­mon duties of life, than others who have apparently neglected the services of the church?

To which I answer; Should this argument be ad­mitted it can prove no more than that human weak­ness and corruption may defeat the best purposes and most promising means for moral improvement. Doubtless the greatest blessings conferred upon men may be abused, and by perverseness converted into evil. But shall we neglect the service of the sanctuary because we have not discovered in others all that good effect which we wished or expected? Shall we refuse proper nourishment to the body because others have indulged to excess? But though we cannot discover [Page 10] every desired effect, it were presumption to conclude that no good is effected; since it is utterly impossible accurately to determine how perverse they would oth­erwise have been. It is doubtless a just remark, that the manners as well as the morals of men keep pace with their religious improvements. Where public worship is neglected, factions generally spring up; and with great similarity in morals and manners ex­hibit the melancholy picture which Solomon describes by the field of the slothful. "I went by the field of the slothful, and by the vineyard of the man void of understanding, and lo it was all grown over with thorns; and nettles had covered the face thereof, and the stone wall thereof was broken down. Then I saw and considered it well; I looked upon it, and received instruction." It is not to be doubted but attention to public worship tends to check licentiousness of thought; and that some assistance is always afforded to good dis­positions. Even momentary impressions of serious med­itation are not without their fruit. They generally leave some traces of good behind; and being fre­quently repeated by religious acts of worship, we have reason to hope, through divine grace, will make lasting impressions upon the mind.

But as our assembling together in the house of God is for the purposes of social worship, and to hear re­ligious instruction, we ought to remember with what frame of mind it becomes us to attend. It is not the form of worship or pretended sanctity of men which God regards; but the devout worshipper, the humble mind and sincere heart. By the inattentive thought and wandering eye we profane the temple of the Lord. And while with irreverence and inattention we join in [Page 11] the solemnities of worship, we dishonour God and frus­trate the ends for which we ought to assemble. Re­ligious knowledge then fails, and the consequence is, we return more guilty than we went. All religious knowledge comes from God. It is a light from heav­en, which becomes us with seriousness to acknowl­edge and regard. When we enter the house of God to inquire in his temple, then it is in a more especial manner he expects from us an attentive ear and up­right heart; to hear and apply the important truths of the gospel, as well knowing by the contents thereof we must be tried another day. But too often it is to be feared we assemble with other views; either in conformity to common custom, or to criticise upon the preacher. But these dispositions are both deroga­tory to man and the solemnity of the place. It is with humility and candour, a desire to apply and improve, which ought to induce us to hear the word of God. Whenever therefore we enter the sacred temple, let us consider ourselves as creatures surrounded with darkness, seeking illumination from the Father of lights; as guilty creatures, imploring forgiveness from our Judge; as frail and dying creatures, preparing for that eternal state into which we know not how soon we may enter. If with such sentiments and disposi­tions we attend the worship and ordinances of God, we may comfortably hope, through the merits of Christ, to join hereafter the nobler society of wor­shippers in the heavens.

But before I conclude, it may not be improper to address the Proprietors and Worshippers of this place. Your pious zeal for the worship of your Maker does you immortal honour! Your union and perseverance for establishing the ordinances of God among you, [Page 12] and the erection of this magnificent Temple for that purpose, justly merit our commendation. And as you have this day Dedicated it unto God, let it also be your care to devote yourselves to his worship and ser­vice. You have heard something of the use and im­portance of public worship, as also of the frame of mind with which it becomes you to attend; and we would charitably hope, from your laudable exertions, you can cheerfully adopt, with much sincerity of soul, the language of the text: "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." If this be the language of your hearts, happy are ye; and while you continue it, happy shall you be. While you thus attend the worship of your God, you have nothing to fear; for he hath never said to any of the children of men, Seek ye me in vain.^* But that he loveth the gates of Zion more than all the dwellings of Jacob;^† and that the prayer of the upright is his delight. Our Saviour also hath assured us, that where two or three are gathered together in his name, that he is in the midst of them.^‡ Let there­fore the word of God be your comfort and your guide. Enter his gates with thanksgiving, and his courts with praise, delighting yourselves to inquire in his temple.

But while we exhort you to the practice of your duty, we cannot forbear to drop with you the friendly tear! The loss you have sustained by the death of a benefactor you doubtless feel.^§ His pious zeal for [Page 13] the glory of God, and the perfecting of this House, ought to endear him to your memory; and though not permitted to join us here in acts of worship and devotion, we humbly trust he is now on high, wor­shipping God in purer strains! May his virtues long live, as a comfort and example for surviving friends. May his death admonish you that you are also mortal; cement your union; strengthen the bonds of friend­ship, and animate you in your Christian course.

A word to this Assembly shall finish the Discourse. And how shall I speak? For to some of you I shall doubtless speak no more! You as well as I, are can­didates for a future existence! travellers for a day to an eternal home, and know not how soon you may arrive there. On the rapid wings of time you are now passing, and very soon with some of you the scene will be shifted! Very soon, from worshipping God here below, you may be summoned to meet him in the heav­ens, to give account of your pilgrimage on the earth! Here you have no continuing city nor sure abiding place; but are seeking one to come, whose builder and maker is God. Does not reason and revelation admonish you of these solemn truths, and every thing around you solemnize the call? Our fathers! where are they? and the prophets, do they live forever? Long since have they obeyed the summons, and enter­ed upon their reward! And in a little time, as they have done, we also must quit the stage, and leave our places to succeeding pilgrims! Does it not therefore concern you, as rational and accountable beings, to meditate upon and apply the truths which have been suggested? Is it a small thing to disregard religion, and answer it to your Maker? To neglect divine institu­tions [Page 14] and the worship of the sanctuary▪ when every thing which concerns you as men is built upon it? Success in the present world, peace of mind, and hap­piness in the next, are through Jesus Christ the natu­ral fruit of obedient lives. Means are in order to the end. If then a blessed immortality be the object of your pursuit, consider now in time the part which be­comes you to act. If with this view you desire to dwell in the house of the Lord and to inquire in his tem­ple, that so you may know his will and your duty, "keep thy foot when thou comest thither." Hear as for your life, remembering the omniscience of God, and the solemn account you must one day give of your­selves to him!

May the almighty Spirit of God dwell richly in your hearts, and guide you in the way of all truth. And though I must now bid you adieu, as probably to join no more in acts of worship and devotion upon the earth, yet, guided by light and truth through this wil­derness of life, may we meet again in the heavenly Je­rusalem, to worship our common Lord in nobler strains. And may the day soon dawn when "all shall worship the Father in spirit and in truth;" when the kingdoms of the world shall become the kingdoms of our Lord, and the whole earth be filled with his glory.