Having thus explained whatever in the text can be thought by any to need elucidation, I shall endeavour, in farther discoursing upon it at this time, to show that it is very applicable to the duty and deportment which we should observe, when we attend on the publick worship of God in our Christian assemblies. This, it is presumed, cannot be thought a forced or improper application of the passage. The church of Christ is surely as much the house of God, as the Jewish sanctuary; and the solemnities of Christian worship as worthy as the Mosaick ritual, to command our deepest reverence. Taken in this view, then, let us consider―

I. The reasonableness and importance of the precept.

II. Wherein consists that practice which may be esteemed an obedience to the command; and in what way we may most successfully attempt the cultivation of such a practice: and

III. Make a few observations, showing the detriment which must ensue, from a practice different from that recommended.

First, then, let us consider the reasonableness and importance of the precept contained in the text"Keep thy foot when thou goest to the house of God." Reflect, my hearers, on the nature of the business in which we engage in our publick acts of religious worship. Think with whom we have then to do. It is with the infinite, the eternal Jehovah; the King of kings, and the Lord of lords: It is with Him whose presence filleth immensity; with whom "the nations are as a drop of the bucket, and are counted as the small dust of the balance: All nations before him are as nothing; and they are counted to him less than nothing and vanity:" It is with Him who is of purer eyes than to behold iniquity, or to look on sin without abhorrence: It is with Him who

searcheth all hearts, and understandeth all the imaginations of the thoughts; so that there is not a thought of our heart, or a word on our tongue, but, lo! he knoweth it altogether. This is the Being with whom we have concerns to transact in the house of God. And in what manner do we transact them? Do they refer to Him only in a remote or indirect manner? Are they of the same nature as our ordinary business in the world? Or do we manage them by substitution, or delegation? No: we address ourselves immediately to God: He is one party, and we the other. It is in the most direct manner that we profess to perform his service and to hear his word. Every individual person is here for himself, to bring his sacrifice to the divine throne, and to hear for himself, what God, the Lord, will say. For these reasons, and these only, the place is called the house of God. It is consecrated to the sole and immediate service of the Deity. And who, and what are they, who thus assemble in the house of God? Are they beings of equal dignity with the Majesty of heaven? Are they even greatly exalted in the scale of existence? Nay, are they free from guilt?-are they perfectly innocent and spotless? With what energy does the very wording of these questions answer them in the negative? Creatures of a day; worms of the dust; a thing of very nought in the comparison, is man in the presence of his Maker. In addition, man is polluted with all moral defilement. He is a transgressor from the womb. He is unworthy to lift up so much as his eyes to heaven; inconceivably unworthy of the privilege which he enjoys in the house of God. Such is the character of every human being who enters his earthly temples.

And what is the nature of that business which is there performed?

Is it an unimportant business? Is it a trivial concern? Is it a matter which it is of little moment whether it be well or ill transacted-whether attention be bestowed upon it or not? Nay, it is a matter important beyond all de scription or conception. It is a matter in which eternal life or death is involved. It is to glorify. the great Creator. It is to render him the homage, honour and praise, which are his due. It is to seek the pardon of sin., It is to obtain his favour. It is to hear his word. It is to learn our duty, It is to secure heaven and avoid hell. Such is the business, and these are the purposes, for which we enter this sacred place. Does the wise man then require an unreasonable thing, when he commands us to keep our whole souls intent on our errand, when we go to the house of God? Certainly not. Here is every circumstance that can give weight and propriety to the command in all its extent. Here is the greatest and best of Beings addressed. Here are the little and unworthy approaching Him. Here is a direct communication with Him. Here are the vastest and most important interests depending. In these circumstances, how loudly does reason proclaim and urge, that the soul should be all attention, all solemnity, all engagedness, all intenseness, all devotion. Never are these dispositions so much and so rightfully demanded as on this occasion. Never does man exhibit so criminal a thoughtlessness, and never is he seen so destitute of reason, as when he refuses them; never does he act so much like a fool as when he trifles with his God. It is the language of infinite propriety that "God is greatly to be feared in the assembly of his saints, and to be had in reverence of all them that are round about him." This consideration, therefore, I have first presented; that it may en

gage us the more attentively to consider

II. Wherein consists that practice which may be esteemed an obedience to so reasonable and important a precept; and in what way may we most successfully attempt the cultivation of such a practice.

The first part of this division of our subject, you may observe, has been considerably anticipated. This was unavoidable, and therefore it will be unnecessary to detain you long with an attention to it here. Yet it seems necessary, for the sake of what is afterwards to follow, to give something more than that general and collateral view which has been taken of the duty. Examine then, for a few moments, what it is that this precept of keeping the foot, or preserving the mind from wandering, and having it wholly engaged in the worship of the Deity, must necessarily comprehend. Summarily it is this that we perform every part of divine service with those views, apprehensions and feelings, and with no other than those, which its nature and intention require. If therefore the various parts of this service be specified, and their true design be considered, the practice in question must be fully understood. Consider then what are these exercises, and what dispositions they require.

Prayer is one. This is an immediate and solemn address to the Supreme Being. Its nature evidently demands that a sense of the divine presence should, in the liveliest manner, possess every soul which engages in it. Without this there can be no prayer. It is the last degree of absurdity, to suppose that we can ask a favour of a being of whom we have no thought or apprehension, when we make the request. Every word, therefore, which is spoken by the lips, without having God before the eye of the mind, is no prayer

in his estimation. It is rather a mockery. Hence the reproof of the Jews-"This people draweth near unto me with their lips, while their heart is far from me." Farther The nature of this exercise requires that we should not only think of God, but that we should accompany every sentence which is uttered before him, with all the powers of our souls. In adoration the mind should contemplate, with real inward awe, with holy and devout affection, the attributes of God. In confession, it should actually feel a deep sense of guilt. In petition, it should truly and earnestly plead. In thanksgiving, it should, in very deed, exercise gratitude. In every sentence, or sentiment of the devotional part of the service, there should be an internal and hearty concurrence of the whole soul. It is this mental exercise, and this only, that the heartsearching God regards. Without this, what we utter is a species of fallacy. We say a thing which is not true: Or at least, we appear and profess to do that which we do not perform. He, therefore, whose practice corresponds with the command before us does thishe constantly realizes in prayer that he is speaking to God, and his mind truly and feelingly accompanies his lips in every sentence. As far as this is done, he keepeth his foot;-in whatever degree he comes short of this, to that extent he is deficient. Nor is it necessary, I would hope, to remind you, that each individual, in a place of publick worship, is as much concerned in this, as if he himself were the speaker. He who speaks is no more than the organ, through whom every individual should utter and prefer the sentiments and desires of his own heart. Our part it is, who minister in holy things, to see that we express nothing in which a truly devotional soul cannot join; and wo to us, if we do otherwise. But supposing the mat

ter expressed to be suitable in itself, the wo is transferred to every one who does not make that matter his own.

2. Singing the praises of God, and sentiments of devotion, is another part of our business in his house. The correspondent internal temper and affections of the soul, must accompany these, if we would obey the precept. If our attention be transferred from the meaning to the melody, we make no melody in our hearts, we make none in the ear of God. He who keepeth his foot in this exercise, feels in his heart, every affection which the words express; and the language and the tune are only the vehicle, favourable indeed to the purpose, by which his soul goes out unto God.

3. Reading, speaking and hearing the truths of the sacred oracles, are other exercises in the house of God. He who obeys the command we consider, in regard to these parts of public worship, will receive divine truth as being in reality, not the word of man, but the word of God. He will not contemplate it as a matter of curiosity, which is intended only to amuse the fancy, or even to entertain the understanding. Awful must be the account of that minister of the gospel who composes, or delivers discourses, with this for his principal view. He inverts the Apostle's rule, and preaches himself and not Christ Jesus. And equally awful must be the account of those hearers, who seek for nothing more, or for little more than this, while they attend on the preaching of the word. He whose practice corresponds with the text, will listen to the reading of the Scriptures as to the voice of God. In hearing them, he will realize that the voice of God sounds in his ear. Every thing, of course, will appear important; and every thing will come to his mind clothed with all the