For that we may be fenfible of our unworthiness, and obtain that pardon, that will open the door to the mercies of Heaven. If we confess our fins, he is faithful and just to forgive us our fins, and to cleanse us from all unrighteousness. Deprecation of evil, which we have deferved. Supplication for the good, that we want; especially for the fpirit of God, and the fruits of the fpirit. How much more shall our Heavenly Father give the holy Spirit to them that ask him? (a) Interceffion for others. kings and governors and all in authority; that fo we may lead peaceable and quiet lives in all godliness and honesty. For the progrefs of the kingdom of God and the means that are conducive thereto. Brethren, pray for us, that the word of the Lord may have free courfe, and be glorified, as it is with you. (b) Thanksgiving to God for mercies receiv'd. Gratitude must needs be due to the great Benefactor of the world. Blefjed be the God and Father of our Lord Jefus Chrift, who hath blessed us with all spiritual blessings in Christ Jesus! These things even natural light will dictate. III. In holy praises and acknowledgments to and of God. Admiration of his incomparable nature and excellencies. Celebration of his perfections and glories. Praife and extol him that rideth upon the Heavens, by his name, JAH, and rejoyce before him. Acknowledgment of our relation to him and dependance on him. He made us, not we our felves; we are his people and the sheep of his paflure. Applaufe of his great and wonderful works, both of mercy and judgment. To him that hath redeemed us to himself! Righteous and true are thy ways, O King of Saints! Recording of his wife and wondrous difpofal of affairs. For of him and through him and to him are all things; to him be glory for ever. Amen. And fince the upright may well rejoice in their God, such themes as these may well be couched in tuneful measures, whereby they may, in singing, testify their exultation and joy in him. Teaching and admonishing one another in pfalms, and hymns, and spiritual fongs, finging with grace in your hearts, to the Lord. (c) This fort of worship has been practifed among the Heathen. (a) Luke, xi. 13. (b) Theff. iii. 1. H (c) Col. iii, 16. Since Since the nations of the earth have been, in all ages, inclined to an outward, fenfible religion, it will be no offence or wonder, that two vifille folemnities are found in the chriftian inftitution. They are cafy, plain, pure, and eminently fignificative. I. The first will serve for the whole time of life; and is the initiating or introductive folemnity. The Lord Chrift is a holy governor; the King of Saints. And it is mect, that a profelyte of his, fhould, by fome open rite and token, be feparated from the world, and joined to his facred fociety. The profelyte then is, in and by washing with water to be de. voted to the name of the Father, Son and Holy Ghost; and fo to be added to the candidates for Heaven. Herein is intimated his feparation from the defilements of this World, his refignation to God to be ftill faved from the guilt and power of fin; and his obligation to walk according to the purity of the chriftian inftitution. II. The other visible folemnity is a facred feast for pious profelites. Have we a great Deliverer? A worthy faviour from fin, and death, and hell; and fhall we not be obliged to remember him? Is he the life of our fouls, and fhall we not, by faith, and love, and joyful recognition, feed upon him? Have all nations had memorials of their benefactors, and fhall we have none? None of fuch a condescending, meritorious benefactor as our crucified, facrificed Lord! Well may we receive broken bread in token of his broken body; and drink facred wine, in commemoration of his inestimable blood, fhed for remiffion of our fins and our admiffion into glory. Well may the faviour fay, Do this in remembrance of me; and well may the redeemed profelites do it, according to his prefcription in their feveral fucceffions, as long as the world endures. The Deift cannot, upon the Chriftian's fuppofition, refufe fuch a folemnity as this. Such is the matter of the chriftian worship. modes of it, we may obferve these things. Upon the direction and I. It is to be addreffed only to the living and true God; the Maker Poffeffor and Governor of Heaven and Earth. To him that was the God God of the Hebrews; the God of Abraham, Ifaac and Jacob; and now, more especially, the God of the Gentiles. Thou shalt worship the Lord thy God, and him only fhalt thou ferve. II. It is pure, and spiritual, and suited to the spiritual nature of God. God is a spirit, and they that worship him, must worship him in fpirit and in truth. In fpirit; the spirit of their mind, and all their spiritual powers. In truth. In oppofition to the cumbersome ceremonies, and cloudy fhades, in which, divine worship was once invelopt. Here all is pure and clean; fuitable indeed to imbody'd fpirits; but tending to purify from all pollutions of flesh and fpirit, and to perfect holiness in the fear of God. III. It is catholick, or fuch as may fuit all places of the earth. It is mostly natural worship. And scarce any place of the earth but may be furnish'd with fuch materials, as are called the facramental elements. Here are no tedious pilgrimages appointed, to distant shrines and temples; no tying of worship to this or the other fane or mountain. Neither in that mountain (of Samaria), nor yet at Jerufalem, fhall men (more acceptably) worship the Father; but the true (and acceptable) worshippers fhall worship the Father in Spirit and in truth; for the Father feeketh fuch to worship him. Where the diftinction feems to be taken off from the place, and put upon the worshipper. (a) So that wherever now two or three are gathered together in the Saviour's name, there he will be in the midst of them. (b) IV. All nations have their folemn affemblies for worship. It is meet, the God, that made and fuftains the world, fhould be publickly aVouch'd and acknowledged by all. Society is incouraging and enhances the folemnity. Chriftians are under the highest obligations to flock together, to adore, ferve and celebrate their God. He has promised them his gracious prefence, he has given them his word and practical appointments, which require their aggregation and attendance. Not forfaking the affembling of ourselves together, as the manner of fome is; but exhorting (a) John. iv. 2. 23. (b) Mat. xviii. 20. one one another daily; and fo much the more, as ye fee the day approach ing (a) V. We are not worthy, nor meet, in our own names, or on our own bafis, to worship before the High and Holy One. We lie under the unpardoned guilt of fin before we are reconciled to God; and afterward, we have need to have our pardon and juftification continued. Our natures are ftill depraved and defiled. Our best service has its impurity and imperfection; and is unworthy of divine acceptance. Should he infist on the law of innocence, he would difdain all our approaches. We want an high priest, to introduce us into the divine prefence, to incourage our guilty, trembling fpirits, and to turn (as it were) the throne of juftice into a mercy-feat, and procure us welcome, at that throne of grace. The Gentiles had their priests to ingratiate them with their Gods. The Jews had their high-priest to carry the attonement into the presencechamber, and perfume the mercy-feat, on behalf of the worshipping church without. We come behind none of them. Nay, we incomparably, herein, furpass them all. We have a great high-priest of the Father's own choofing and appointment. One, that can admit no predeceffor, no fucceffor in his function. One, to whofe office, the Father has oblidged himself by oath. One, who is worthy to be heard and accepted in all things. One, whofe life and office will continue, as long as there are any to be brought to God. One, who was himself the attonement for our fins; who in the virtue of his attoning blood, is gone up into the sanctuary of heaven, and continually appears in the prefence of God, and acts the potent advocate on behalf of all the worshippers below. Having fuch an high-prieft over the house of God, we have access with boldness, we have our worship prefented and perfumed by his interceffion, we find favour and have spiritual bleffings poured out upon us. O what worship is here! fuitable to the cafe of imperfect, felf-conscious worshippers 3 and to the majefty of an offended, reconciled God! (a) Heb, x. 25 SECT. SECT. XI. The Chriftian inftitution affords us the most excellent morality, or moral doctrine for the government and good of the world. HOW W amiable and ufeful a ftate would the world be, were exorbitant lufts and corruptions eradicated, and mutual duty and good offices cultivated! Were love and righteoufnefs advanced, how eafy would the magiftrate's office be! and how comfortable the neighbour's life! The heathen fages fpake a great many noble things of virtue, and rationally defamed vice. But they faw not the compass of fin, or the extent of human duty and obligation. They difpirited virtue and goodnefs, as long as they founded them not on the law and authority of God. What a curious and compendious fyftem of moral law was given to the Hebrews? the like, for order, fulness and concifeness is not to be found in the volumes of the Gentiles. The fum of it (allowing for the change of oeconomy) is tranfmitted to the Chriftian Church, and contains (with little variation) the primary articles of the Christian morality; and as fuch, may be confidered by us, in a fhort view of it. I. Thou shalt have no other gods before me. This imports twothings: 1. That the true God is to be admitted and avouched as God: and, 2. That all other (pretended and feigned) gods are to be rejected. The existence and the unity of God are established. The mind, and heart, and worfhip is fecured. All Gentile polytheism and idolatry is difcarded. And the nobleft foundation laid for all morality. II. Thou shalt not make to thy felf any graven image, or the likeness of any thing that is in heaven above, or in earth beneath, or in the water under the earth; Thou shalt not bow down thy felf to them, nor ferve |