since we deserve nothing at His hand, in strict justice, but an endless death, as the consequence and punishment of our sins. And shall we dare to tread the courts of our God with heedless steps? Or doze at the altar of prayer, when the interests of eternity are suspended upon the issue? Shall we provoke the Savior, by our 'lukewarmness' in a case of life and death, to 'spue us out of His mouth? Or shall we engage in the exercise of worship with all that interest and fervour which are suited to the nature of our business? O my Christian friends! let us never come before God in the character of worshippers, without feeling deeply impressed with the idea that the kingdom of heaven suffereth violence: and the violent taketh it by force.' And while we wrestle with the angel of God' in prayer,-exclaiming in the language of unyielding importunity, I will not let Thee go except Thou bless me ;' let us pursue with equal animation and perseverance, every other branch of Christian worship.

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4. It still remains, as it regards the nature of Divine worship, after considering its spirituality, to present it in the character of truth; which constitutes a leading feature of our text: since it is there expressly required that we worship God, not only in spirit,' but in truth' also.

5. The first thought suggested by this member of the text is, that it devolves on us to offer before God the true worship; or to worship him not in pretext, like the hypocrite, but in reality, i. e. with a sincere heart; a circumstance in the experience of all genuine Christians, which renders the yoke of Christ easy, and his burden light.' A very partial acquaintance with the history of mankind will show that the mere semblance of worship seldom answers the purposes, to any great extent, for which it is assumed. The guise, in general, is easily penetrated and while the heartless Christian has little credit with any class of community, he is not only disturbed by the unceasing roar of a guilty conscience, but the fearful maledictions of Heaven are for ever ringing in his ears :- When ye spread forth your hands, I will hide my face from you: when ye make many prayers I will not hear, for your hands are full of blood.' But turning from a scene where 'the sinners in Zion are afraid;' and 'fearfulness hath surprised the hypocrites,' let us feel like David, when he said, as well from his own experience as by inspiration, 'If I regard iniquity in my heart, the Lord will not hear me.' And, that our sacrifices may come up with acceptance before God, Let us draw near with a true heart, in full assurance of faith; having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.'

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6. But again: The idea strikes us very forcibly, that worshipping God in truth,' is nothing less or more than to worship him as the Scriptures require. In our excellent Discipline it is said, as an article of religion, that The word of God is the only sufficient rule, both of our faith and practice.' And when we consider the unstable and fluctuating character of those who follow special impressions, which they call the Spirit,' as a rule of conduct; we sensibly realize how it is that we try every spirit,' or impression of our minds, necessary by the word;' and that we reject, as a dangerous illusion, every impulse of religious feeling which does not agree with this standard

Were our various impressions or feelings to be implicitly followed in matters of religion, we should have as many different standards of Christian worship, as there are individuals belonging to the Church: or rather, as the same individual, upon this plan, would be constantly changing with every shifting breeze, we should have no standard at

But our gracious heavenly Father, instead of leaving us to the direction of a rule so vague and illusive, has given us an outward and sensible guide in the Holy Scriptures; where are clearly contained the grand principles and outlines of that worship which He is pleased to accept at our hands. It is here we learn that evangelical faith is essential to the genuineness and success of Christian worship; as it is expressly said: He that cometh to God must believe that He is ; and that He is a rewarder of them that diligently seek Him.' It is here we learn also, that God will accept no worship at our hands which is not offered under the influence, and by the aid, of His Holy Spirit, according to the Scriptures; or, as our text has it, 'in spirit and in truth." III. Having treated of Divine worship in regard to its subjects and nature, we shall consider it under our third general proposition, with respect to its external character.

1. And we shall begin by observing, that were the institution of religious worship exclusively personal in its obligations and duties, it might be restrained to mental exercises, or at least confined to the closet; but as it is of a social character, it is required of us that we express our religious feelings by external ceremonies, or forms,-as praying, singing, and preaching. It is true, the exercise has been limited, by the definition which some have given of it, to singing and prayer; nor shall we be at the trouble to say, that they are not technically correct: it is very certain, however, that in the wider range of common language, preaching the word of God is also embraced; for we never hear Divine worship spoken of in general terms, without conceiving the idea of a religious assembly, alternately engaged in singing, praying, and preaching.

2. Inasmuch, then, as to minister in holy things,' or to preach the word of life, constitutes a part of Divine worship, it will not be difficult to show that this exercise is admirably adapted to express our religious feelings. To be persuaded of this fact we need only acquaint ourselves with sacred history, where many shining examples may be seen in the patriarchs, prophets, and apostles. We are not exclusively indebted, however, to the times of Noah, of Moses, of Jeremiah, or of St. Paul, for an example of uncommon devotion to the cause of God, and the interests of mankind, as the effect and evidence of religious feeling it were easy to make out, by referring to Wesley, Clarke, Asbury, and many others, that the calling of a Christian ministeraffords many advantages for the display of holy affections, which are not to be met with in any other situation under heaven. It may be said of the Christian minister, as a proof of his submission to the Divine will, that he no sooner hears the inward and spiritual call' of his profession, than his pious soul responds, though it be in the certain prospect of danger, and of death :- Here am I, Lord; send me. Lord, what wilt thou have me to do?' And while he evinces his ardent love of souls by the readiness with which he consents to labor and suffer

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reproach,' that he may win them to Christ;' he actually demonstrates a lively faith in the promises of God, as he could have no inducement to cultivate his Master's vineyard, in the character of a good and faithful servant,' were it not for the assurance that he who goeth forth and weepeth, bearing precious seed, shall come again with rejoicing, bringing his sheaves with him.’

3. We shall, thirdly, notice, as it relates to outward exercises, that our religious feelings are expressed in a very appropriate manner by social prayer. It is true, our Savior has said, When thou prayest enter into thy closet, and when thou hast shut thy door, pray to thy Father who is in secret; and thy Father who seeth in secret shall reward thee openly.' From which some have supposed that the exercise was intended exclusively for private purposes. It should not be overlooked, however, that in the same chapter, and in close connection with the above, he has given us a form of prayer, which, from its very nature and phraseology, must have been designed for public use. This prayer,' says Dr. Clarke, was evidently made in a peculiar manner for the children of God. And hence we are taught to say not my Father, but our Father. The heart of a child of God is a brotherly heart, in respect of all Christians: it asks nothing but in the spirit of unity, fellowship, and Christian charity; desiring that for its brethren which it desires for itself.' It is in the exercise of social prayer, especially, that we make a public acknowledgment of our dependence on God; our confidence in his mercy; and the gratitude we feel in view of His unlimited benevolence, as our Benefactor and Savior. And it is through this kind of prayer, too, that the people of God, as one great family, who have a common character, and a common interest, contribute, in a very high degree, to the mutual edification and improvement of each other. Indeed, the common benefit of associated strength belongs as much to united prayer, as any other combination; whether mechanical, political, ecclesiastical, or moral; and our Savior has been graciously pleased to encourage this exercise by promises of success, which are made to no other; particularly in the following passage: -If two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father who is in heaven. For where two or three are gathered together in my name, there am I in the midst of them.'

4. We shall farther remark, on this part of our subject, that among the external forms by which our religious feelings are expressed, vocal music may be regarded as holding an interesting place. It is a wellknown fact, that music of different airs, is congenial with almost every state of the human mind; in view of which circumstance, different kinds of poetry, as didactic, descriptive, pastoral, tragic, &c, of a correspondent character, have been cultivated; that every passion of our nature might be expressed, and every condition of life benefited by the power of song. The effect produced from prosaic discourses is often greatly heightened in singing, by uniting sense with sound; or adding concord and harmony to articulation. And hence arises the prevailing passion of heroes and conquerors, to celebrate their chivalrous exploits, and deeds of glory, in epic strains; and hence, too, the practice which has been observed among God's people, in all ages, of singing their

deliverances, their triumphs, and their joys, as did the Israelites with Miriam, the sister of Moses, at their head, when they had passed. through the Red Sea, in a miraculous manner, and had seen the salvation of God.'

IV. In considering Divine worship, fourthly, as being of perpetual obligation, we would observe, that there are many reasons why it should be often repeated; whether we view it in the light of preaching, praying, singing, or any other exercise which the institution may be supposed to embrace.

1. And first: That great diligence is essential to the Christian ministry, and should for ever characterize that part of Divine worship called preaching, appears from the widely extended field to be cultivated; embracing a thousand millions of immortal souls, and the vast interests which the ministry of God's holy word involves; both in regard to those who preach, and those who hear. Instead of being left, however, as ambassadors of Christ, to collect our duty from inferential sources, the necessity of being constantly occupied with our professional labors is inculcated by the express authority of God, where he says:- In the morning sow thy seed, and in the evening withhold not thy hand; for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.' And still more impressively in the following language of St. Paul to Timothy :- I charge thee, therefore, before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long suffering and doctrine. For the time will come, when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.' Or, as our Discipline expresses it, in The directions given to a preacher :'-' Be diligent. Never be unemployed. Never be triflingly employed. Never trifle away time. Neither spend any more time at any place than is strictly necessary.' Had the pathetic exclamation of our Savior: The harvest truly is plenteous, but the laborers are few,' been applicable only to the time of his personal ministry on earth, we might, in that case, dispense with a measure of our zeal, and preach the Gospel, in general, as a matter of leisure and convenience. But since the Macedonian cries' of our own times and country are heard in every direction, waxing louder, and louder,' with almost every breeze; while many of our fellow laborers in the vineyard are annually falling martyrs to their excessive toil; or retiring from the field with bleeding lungs, and superannuated constitutions; with what activity should we thrust in the sickle, and reap,' remembering to pray the Lord of the harvest, that he would send forth laborers into His harvest.'

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2. But perhaps there is no religious exercise whatever, for which we shall find a more frequent occasion than that of prayer; for while preaching the unsearchable riches of Christ is committed' to a chosen few, as a special trust, or dispensation,' (since no man taketh this

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honor to himself, but he that is called of God, as was Aaron :) and a considerable portion of mankind are constitutionally denied the privilege of chanting their devotions in a song of praise; it is expressly required in the word of God, that men pray every where, (evidently meaning the whole human family) lifting up holy hands, without wrath and doubting;' and that they Pray without ceasing.' It will appear equally plain that the obligations of prayer, as a Christian duty, are both universal and unceasing, if we consider the different elements, or parts, of which it is composed and we shall naturally be led, too, to avail ourselves of its incalculable benefits, as a privilege of the highest order. Let us, then, admit that prayer is made up of deprecation, petition, intercession, and thanksgiving; and we shall perceive its peculiar adaptation, in one or other of these forms, to every stage and situation of life; as we shall always have occasion to deprecate some merited evil, or petition for some favor, to which, in strict justice, we have no claim; or, with great importunity, to urge some petition, involving the dearest interests, which, for a time, may seem to be disregarded; or, at least, considering that all things work together for good to them that love God,' we shall feel the obligation resting upon us, In every thing to give thanks.' If, again, we consider the proper subjects of prayer, embraced in our own families, the Church of Christ, and a world that lieth in wickedness;' especially, when we look at their numbers, the value of their souls, and the influence which our effectual, fervent prayers' may exert, through the blessing of God, upon their eternal destiny, we shall tremble under the fearful responsibility of our calling, as a praying community, and shall feel the importance of crying unto God, day and night: Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance and supplication for all saints.'

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3. It only remains, on the perpetual obligation of Divine worship, to consider the subject of singing; an exercise for which there is sufficient occasion, without degrading it to the unworthy purposes of mere carnal pleasure or amusement. It has been supposed that singing was conducive to health, as a physical exercise. It is chiefly, however, in the light of a moral duty, or an important part of Christian worship, that we would present it to your notice on this occasion; as in any other point of view the consideration of it would belong rather to the philosopher, or the musician, than to us. And we shall here remark, that as the human voice, by proper cultivation in regard to its strength, compass, and melody, becomes a moral engine of the most astonishing power, we should take particular pains to learn the rules of music, that we may wield it with the greatest possible effect in the service of God. Our Discipline says: Exhort all in the congregation to sing ; not one in ten only.' And while we are exceedingly anxious that the front seats in the gallery of this house, and every other church among us, should be regularly occupied with a numerous and well-organized choir, whose duty it shall be to lead in the exercise of singing, we desire, at the same time, that every voice above and below, throughout the entire assembly, capable of being employed in this part of worship, may contribute to the common edification. You can scarcely be presented with a stronger motive, however, to study the science of music,