The Benefits of Public Worship – David Welsh
‘I was glad when they said unto me, Let us go into the house of the Lord’ (Psalm 122:1)
In these words, we have the expression of a condition of feeling, along with a statement of the occasion by which it was induced. The feeling was one of holy joy; and the occasion of it was an invitation to enter into the courts of the Lord. The Jews were directed to hold their three great yearly feasts in the city of the Lord; and from all quarters of Judea upon these solemn seasons, the inhabitants went up in companies, or, in the words of the Psalm before us, ‘the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord,’ that is, according to the injunctions of the testimony – or in compliance with the precepts of their law. And the Psalmist, in the words of the text, expresses his joy upon being called upon by his brethren to join in their sacred bands.
There are many differences between the outward worship under the Jewish and under the Christian dispensations. Their ceremonial was more splendid and imposing – the multitudes that assembled in one place were incalculably more numerous – and feelings of kindred and of country were more mingled with their sentiments of devotion. In all essential respects, however, the dispensations correspond. The object of worship is the same – the means by which his altars are to be approached are the same – and the same blessings are bestowed upon those who worship in sincerity in the courts of his house. The language of the Psalmist, therefore, may be adopted by all the sincere followers of Christ, when called to attend upon public ordinances and it is peculiarly suitable to us now.[1] *
In the following discourse, I propose to turn your attention to the occasion of the gladness which the Psalmist here expresses. It was ‘when they said unto me, let us go into the house of the Lord.’ The words are few, and yet they contain many causes of that joy which David experienced. The chief subject of exultation is, no doubt, the ‘going to the house of the Lord’. But there are several circumstances besides this, well deserving of attention. He does not simply say, I rejoiced when the time arrived of entering the holy temple – or I rejoiced when I entered it – but, ‘I was glad when they said unto me, let us go into the house of the Lord.’ The phraseology is singularly comprehensive, every word is pregnant with meaning; and in the short space of a single sentence he has described the feelings of every sincere worshipper upon engaging in the public service of the Most High.
‘They said.’ It was not suggested to his mind merely by the return of the appointed time of worship – though, even in that case, there would have been ample grounds for the liveliest emotions of joy; he had not to remind others of the duty of the hour – though here too, he might have rejoiced had they listened to his suggestion; but of their own accord, like those who were waiting for a privilege they longed for, they prepared themselves for the service of the sanctuary, and said unto him, ‘let us go into the house of the Lord.’
‘They said unto me.’ I might have been debarred from the enjoyment of so inestimable a privilege – they might have considered me as unworthy to accompany them – or in the ardour of the moment, they might have forgotten one so insignificant. But their benevolence is as ardent as their devotion; and in the overflowing of their good will, ‘they said unto me, let us go into the house of the Lord.’ But, it might have been that they were to proceed solitary on their way – though proceeding to the same point, they might have declined to go together. But this is not the case: for ‘they said unto me, come, let us go.’ And whither was it that they thus invited him to accompany them? Was it to the tents of sin? Was it to the altars of idols? No; for ‘they said, come let us go into the house of the Lord.’
The causes of the joy of the Christian who lives in a country where the ordinances of the gospel are observed, may be comprehended under three heads : in the knowledge, first, that others are attending the ordinances; secondly, that he is invited to accompany them; and, in the third place, that there is a place of worship to which they could go.
1. The first cause of joy, then, that the Christian has in such circumstances is to be found in the disposition which is shown by others to join in the exercises of religion. ‘They said, let us go into the house of the Lord.’
Next to his own salvation, the desire and prayer of the good man will be for the salvation of others. And, indeed, if we may judge from some expressions of the Apostle Paul, our anxiety for the spiritual welfare of our brethren ought to be greater than for our own. It must, therefore, be delightful to the Christian to witness a multitude of his fellow creatures, abstaining from their usual occupations – resisting the temptations to indolence, or to idle relaxation, which the Sabbath affords – withdrawing themselves from the cares of time – avoiding mere worldly intercourse with their fellows – and – individuals and households and neighbourhoods – leaving their houses, and assembling together in the house of that God in whom all the families of the earth are blessed.
Does he wish for the improvement of the minds of his brethren? Then he may rejoice for they are pursuing a method that effectually promotes this end. There is nothing more beneficial to man than to be drawn as it were out of himself to be reminded that he was not created for himself alone, that there are other and higher connexions than those which nature has established between him and his earthly kindred – that there is a tie which connects him with all mankind, and with God as the common Father of all. This is done no where so effectually as in the house of God. There we all appear on a level together. There is no respect of persons with God. We have to confess the common depravity of our nature. We hear in the word of God the same offer of pardon, and upon the same terms to all, and those duties of love to God and to man which are equally incumbent upon all.
The ordinance of the ministration of the word of God, then, even in this point of view, is highly beneficial; and it is a subject of gladness to the Christian wherever he sees it generally observed. Man was not intended to live alone, or even to live secluded in the bosom of his own family, but to associate with his brethren around; and wherever men assemble together, if it is for no sinful purpose, but with proper feelings and views, a favourable effect is produced. The mind is elevated with more comprehensive views; the heart is enlarged with more kindly sentiments of general good will: selfishness and gloom are for a time banished from the mind; a wish to be respected and loved by those with whom we have had such pleasing intercourse is created, and extends its influence through our more retired hours. Those who shut themselves up from the world, and refuse the common intercourse of friendly offices with their brethren, are apt to contract an inordinate idea of themselves, and of their ways; they become suspicious of the views of others, impatient of being interrupted in their ordinary habits, and from ignorance of the world, or from coldness of heart, they misinterpret the conduct of their brethren. And their peculiarities grow upon them, harrowing their affections, and hardening their hearts. A duly regulated measure of interaction, therefore, has an effect in improving both the understanding and the heart.
But in all assemblies of men for mere worldly purposes, however innocent or even praiseworthy, there are always evils, accompanying, and often counterbalancing, the good. A regard to the good opinion of others usurps an undue ascendency in the breast – aversion to retirement and serious thought is produced – levity and slander are engendered. But in the house of the Lord, there is all the benefit resulting from social intercourse, without any of the attendant evils. Our hearts are enlarged towards our brethren. Independently of all distinctions, we are taught to love and regard them as men; as children of one God – as partakers of the same frame – as all imperfect, and as all therefore requiring to bear and to forbear – as all enjoying the same outward privileges, and as all alike destined to an eternity of happiness or of misery. Even in a temporal point of view, then, as it affects our minds, our habits, and our conduct in regard to this life, the ordinance of preaching is of great advantage.
It may be thought that the brief period that we are assembled together, prevents the possibility of any great benefit. But this is a mistake. Though the period is brief, it spreads its influence over the rest, not merely of the Sabbath-day, but of the other days of the week. It is like the little leaven which leaveneth the whole lump. The devotional exercises in which we here engage, are not only attended with the usual beneficial effects of social intercourse – they lead also to reflection and inquiry – they awaken a spirit of investigation – they induce individuals and families to have recourse, in order to satisfy their own minds, to the Sacred Volume, in which is contained all wisdom and knowledge – an effect so important, that if this ordinance had no other, yet this, of itself, would render it invaluable. There are, indeed, many upon whom none of these effects are produced, whose hearts are unmoved, who are never led either to reflect or to inquire or to peruse more of the Word of God than what they happen to hear within the walls of the sanctuary. Even that little, however, is not without its use; and, besides, an indirect effect is produced upon them by the influence that the ordinance has upon the better disposed. These advantages, however, are little more than external, and are valuable no farther than as they prepare the way for greater benefits.
The Christian, therefore, is glad when he sees others preparing to go to the house of the Lord, chiefly because he knows it to be a principal means, instituted by the Almighty, for the conversion of sinners, and for the edification of the righteous. The standards of our Church declare that ‘the Spirit of God maketh the reading, but especially the preaching of the Word an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation.’ Here, then, is a subject of gladness; to see such an instituted means of grace, voluntarily and numerously attended. The Lord Jesus hath promised that where two or three are met together in his name, there he will be in the midst; and is it not a matter of joy, to see men going up to meet with the Lord, to be assured that, whether we perceive it or perceive it not, good must accrue from it? For God will not forget his own ordinance; but wherever it is observed in sincerity, there will his blessing flow.
And here is the superiority of an ordinance of God to all human contrivances for affecting the hearts of men – that while the latter depend upon the wisdom, or the experience, or the ability of the individual, the former dependeth not upon him that ministereth. If he sets forth the truth in its purity, the blessing of God will accompany it, whatever his deficiencies in knowledge or in talent may be. Indeed, in the weakness of the instrument, God often exhibits his own almighty power, and makes the sword of the Spirit, which is his Word, even when wielded by the feeblest hand, quick and powerful, to the cutting asunder of the joints and marrow. The treasure is in earthen vessels, indeed, to show that the excellency and the power is of God. Wherever, then, the Word is set forth in simplicity and in purity, though it may be accompanied with few of the words of man’s wisdom, we may be confident that it will be blessed. I mention this, not with the view of depreciating the natural gifts or acquirements of man. When these are kept subordinate, and made subservient to the grace of God, they are valuable instruments in promoting the kingdom of Christ. But I mention it, that we may take encouragement that if Christ and his Gospel are held forth – whatever may be the deficiencies in human qualifications, the strength of God will be made perfect in human weakness.
We may be glad, then, when we see our brethren going to the house of the Lord. Are they the sincere followers of Christ? Then we have good reason to rejoice, for a blessing is waiting them in the sanctuary. The God of Ordinances will be present with them, and will manifest himself unto them – not as he does unto the world. The Spirit will sanctify them more and more by his truth. Some new view of Scripture truth may be communicated to their mind; a new scene of usefulness may be discovered to them; a topic of consolation may be presented to them if they are in distress; their graces may be strengthened by exercise; and they may experience new accessions of peace in believing, and joy in the Holy Ghost.
All these thoughts present subjects of joy when we see the righteous going to the house of the Lord. But they afford another cause of rejoicing. We know that the presence of ten just men would have preserved a whole city from destruction; and the effectual fervent prayer of a righteous man availeth much. When we see the upright, therefore, in the midst of the congregations, we have reason to hope that their intercessory prayers for their fellow-worshippers may cause blessings to descend from the God of their salvation upon the thoughtless, the formalist, or the hypocrite. For all these reasons, our very hearts may be glad when we see the upright going to the house of the Lord.
But it is to be feared that many join the company of those whose feet stand within the sanctuary, whose hearts go not with them, who are influenced by no higher motive than custom, or example, or formality, or hypocrisy, or curiosity, or want of other employment. But, even in regard to them, we ought to be glad. They, no doubt, afford much reason for sorrow, and for fear on their account. Still, they are in the way of good, and a blessing may descend upon them.
There is one who goeth up without any serious thought why he goes. The righteous ought to be glad that he does go, for he may possibly be aroused to consideration. There is another who goeth up in the hardness of his heart, with his conscience seared; and he goes up and presents himself boldly before God, that he may conceal his enormities from man. Should the Christian rejoice that he goeth up? Should not he rather deplore that, by his hypocrisy, he bringeth a reproach upon the cause of Christ? And should he not rather wish that he would absent himself from the courts of God, and not pollute them by his unholy presence? This is certainly the natural sentiment of the heart; but it is not agreeable to the will of God. Still the Christian should rejoice, for the Word of God may be glorified in such a one; it may penetrate his heart of stone, and, in the agonies of remorse and of terror, he may throw aside the mask of all his iniquities, and exclaim, ‘What must I do to be saved?’ There is one goeth up in the spirit of judgment – to form his opinion, and, if possible, to pass sentence of condemnation. Still, the Christian should rejoice. The Gospel of Christ is never a subject of shame. And though it may be proclaimed with much weakness, and with much fear, and in these respects afford room for the ridicule of the scorner – the Christian may comfort himself with this – that God hath ‘chosen the foolish things of the world to confound them that are wise; and the weak things of the world to confound the things which are mighty.’ And it is expressly said that God ‘by the foolishness of preaching saves them that believe’ – that is, God makes this instrument which appears to those who are of the world feeble and imperfect – effectual even to the salvation of those who once perhaps despised it.
2. We now proceed to consider the second cause of the Christian’s gladness as represented in our text. It is because he has an opportunity of accompanying those who are going to the house of the Lord.
This is a matter of sincere gratitude and joy to the believer. When he thinks of the many who never heard the joyful sound, when he thinks of those who neglect the privileges which they enjoy, when he thinks of the restraints of Providence by which many sincere Christians are detained from the public exercises of devotion, he is glad that he is still permitted to enter the courts of the Lord. It is true, indeed, that God is a spirit, and requires a spiritual worship – that his presence is confined to no particular place, but that he is near to all that call upon him. Still we are commanded ‘not to forsake the assembling of ourselves together’, and a special blessing is promised to those who meet together in the name of Christ. There is, indeed, much that must be transacted between God and the soul alone. There are feelings that no stranger must intermeddle with, and which lead the Christian to go into his closet and shut the door, and to pray to him that seeth in secret, or to commune with his own heart, and be still. And I trust that many of you have, in these private exercises of devotion, experienced the gracious manifestation of the presence of God. But the very mercies that you thus taste of, apart from the world, will lead you to pay your vows unto the Lord, not in secret, but before all the people; and to tell what God the Lord hath done for your souls.
It is remarkable, that though Christ, after his resurrection, appeared unto some of the disciples singly, he uniformly directed them to go and tell the brethren; and most of the manifestations he made of himself were either when they were seeking him, or when they were engaged in some of the ordinances of devotion. It was in the breaking of bread that he revealed himself to the two disciples at Emmaus. It was when they were assembled together upon the first day of the week, that upon two different occasions, he appeared unto the apostles. After his resurrection the disciples continued together with one accord in prayer and supplication. The descent of the Spirit upon the day of Pentecost was when they were all with one accord in one place. And though there are several instances of the conversion of single individuals upon private and particular occasions, yet by far the greater number of those who were added to the Church were those who assembled to hear the apostles upon public occasions. And it is particularly to be observed, that almost the same addresses made by Paul and Peter, to one or to a few individuals, produced no effect, while they converted hundreds and thousands who were collected together for the purpose of serious inquiry, and of devotion.
Hence the joy of the Christian upon the prospect of the ordinances. He has the promise of the blessing of God upon them; there are numerous proofs of the faithfulness of God in fulfilling his promise; and the feelings of his renewed nature prompt him not to conceal the mercies he has received, but to rejoice to bear a public testimony to the goodness of God, and to join in the hosannahs of adoring multitudes. The objection, then, of those who absent themselves from the ordinances of religion, upon the ground that nothing new is to be learned, and that their time, therefore, may be equally well employed, is altogether inadmissible. We do not assemble so much for the purpose of learning what is new, as for refreshing our minds with what might be already known, without being properly felt or reduced to practice, and for having our devotional feelings enlivened by the sympathetic influence of numerous and uniting worshippers.
Besides, we have not observed that those who are readiest to offer these excuses are remarkable for their religious knowledge. Though little, therefore, that is absolutely new may be said, they will find much that may be new to them. Indeed, it is always the case that those who are farthest advanced in Christian knowledge and experience are the readiest to receive the simplest truths with the docility of little children, and it is generally those who are only half instructed, or who have ‘itching ears’, that make the objection I allude to. And admitting that the time which is spent in the public services of religion might be as profitably and more agreeably employed at home, I would ask those who act upon this pretext, whether, in point of fact, they do employ it in this profitable manner – whether, when we are here engaged in worship, you are in your houses, or in your closets, bending the knee to God, or perusing his Word? or whether you are not profaning the day by idleness, or doing that which is in itself sinful, or with others as idle and as sinful as yourself, are wasting your time in unnecessary thoughts, words, or actions, about your ordinary employments or recreations?
I am bound in justice to you to say that I have no reason whatever for supposing that such excuses are made among you. But I know that such pretexts are had recourse to in the world, and, therefore, as they may exist here as they do elsewhere, I am bound to put you on your guard against them, and I do it with all plainness of speech, on an occasion when, if there are such individuals, they may happen, more probably than at other times, to be present.
But it is wrong to admit that our time can be employed elsewhere as well as in the house of God. When alone the attention flags, and something is required to keep the mind alive. For a time, indeed, we may succeed in awakening our feelings, but the effort soon becomes painful, the thoughts begin to wander, the feelings begin to wax cold, the whole inner man becomes languid and confused and inactive, and the mind even of the sincere is wasted in an ineffectual struggle to kindle up a fervour to which they cannot attain. This is particularly the case with those who are more accustomed to action, than to reading or meditation.
Upon ordinary occasions, in the days of the week that God has permitted to us for our worldly occupations, this is not felt, because the periods of devotion are comparatively short, and expire before the mind is exhausted. But where a whole day is to be dedicated to solitary, or even family, meditation, and reading, and prayer – even the most advanced Christian must have occasionally experienced the lassitude I have endeavoured to describe. And for this reason, as well as for the others mentioned, you will rejoice when they say unto you, ‘Let us go unto the house of the Lord.’
3. The third reason of joy which I mentioned is, that there is a place of worship in which we are permitted to assemble.
The Christian will rejoice when he has an opportunity of joining in worship with his brethren, at whatever time and in whatever place. But it certainly is a great additional privilege when there is an appointed place where we can assemble ourselves together on every returning Sabbath. Many of us are too apt to forget our blessings in this respect. Like all benefits which we have long enjoyed, we seem to consider it as our birthright, and not as in mercy conferred upon us out of the riches of the grace of God.
We forget that the time was when this was a privilege altogether unknown in our land. And we forget that the time is not remote when, after the privilege was known and prized, it was not peaceably obtained, that our fathers were not allowed to assemble themselves, as we are, in the face of day, but were compelled to wait for the secrecy and silence of the dark watches of the night, to steal away from the haunts of men, and to betake themselves to the mountains and caves of the earth, ‘being destitute – afflicted – tormented – of whom the world was not worthy.’ We forget that even in these solitary retreats were heard the melodies of joy and health. It was there that the Spirit of the Lord descended upon them, and gave them faith to obtain the promise, to wax valiant in fight, to turn to flight the armies of the aliens, and by their patience unto death, and by their resistance unto blood, to secure and to establish those rights by which we are permitted to assemble together, none daring to make us afraid. These blessings we cannot too highly prize, nor cherish too great a veneration for those great and good men to whom, under Providence, we owe them.
It is matter of gladness, also, that we have a place set apart especially and alone for the service of God, and that our lot is cast in a portion of the vineyard where the external hindrances of distance and difficulty are comparatively trivial, and not of such a nature as to prevent any who are in health and in strength from coming together. Our Church attaches no importance to the place where we happen to assemble for public worship, farther than regards decency and convenience. And it acts wisely in this respect, seeing that there is no positive authority for such ideas in Scripture, and they are always in danger of degenerating into superstition.
At the same time, there is a feeling of respect and reverence for the place where the righteous do congregate. And though Christ has promised that wherever his people meet, there he will manifest himself, there seems a propriety in making the more solemn of these meetings in one place – appropriated for the purpose – freed from all trivial and degrading or sinful associations, and calculated to excite in the mind no ideas but those of the worshippers and of God !
And where can place more befitting be found than in the midst of the scene which of all others is most calculated to humble the pride of man, to fill his heart with sad recollections of all that is past, and with solemn anticipations of all that is yet to come; even in the place of many tombs, where, amidst the ashes of many relatives and many friends, the heart of man yearns to know if these dry bones can live! Where can the doctrines of immortality be more properly set forth than amidst the wreck and ruin of our corporeal frame! And surely it is right that the memorials of our dead friends should stand connected with the altar of a living Saviour! We may forget it, or think lightly of it, or banish it altogether from our thoughts, but to every reflecting mind the house appointed for all living is a subject of serious and solemn thoughts; it is at once humbling, and yet elevating – sad, yet pleasing – painful to memory, but joyful to hope. Our place of worship, then, is not, indeed, consecrated in its material elements, which can neither purify nor defile the man, but it is consecrated to our feelings by the holy men that have made resort hither – by the message of salvation that has been proclaimed to those who went before us – by the spiritual blessings that we have here experienced, and hope still to experience – by the belief that wherever the ordinances are observed in sincerity there will be a peculiar manifestation of the presence of God – by the confidence that it may yet be said of this man and that man that he was born here – and by the knowledge that around these walls our dust is to be mingled with the ashes of generations that are past, and to rest together in peace till the last trumpet shall sound and awaken us altogether unto the judgment.
These remarks upon the gladness which the Christian experiences upon going up to the house of the Lord have been suggested at this time by the circumstances in which we are placed. And I trust that many of you can truly say, ‘I was glad when they said unto me, let us go into the house of the Lord.’ I trust that many of you are glad because you look forward to taste of renewed manifestations of the love of the Lord in his holy place. I trust you are glad because you are anxious to celebrate the praises of the Lord in the midst of the congregation – because you wish to join your prayers to the prayers of the Church, for yourselves and for others, and for the general interests of the Church of Christ – because you are hungering and thirsting after righteousness, and are waiting here for the fulfilment of the promise of the Lord that you shall be filled – because you have some doubt to be resolved, some fear to be removed, some corruption to be mortified, or some grace to be quickened – and because, looking beyond the outward means, and not seeking for the words of man’s wisdom, but for the truth as it is in Christ, your waiting eyes are continually upon that treasure, which is not the less heavenly because of the earthen vessel in which it may be contained.
I trust you are glad also because you have a prospect of employing the Sabbath in a way that may be more satisfactory and beneficial to yourselves and others – and because by a temporary deprivation of outward privileges, you have been taught to value them, and are resolving, through the grace of God, to improve them better – to be more regular in your observance of them, and zealous to take greater heed how you hear – to hear with patience, with attention, with self-application, and with fervent prayer to the Almighty that you may be profited thereby.
Let me beseech you to take care lest the joy of some of you may proceed from none of these sources – lest it be the result merely of satisfaction in returning to what custom had rendered agreeable to you; or of an undue value you set upon outward privileges, without considering sufficiently the ends for which they are bestowed, and the account that is to be given for them; or of some other unworthy cause. Remember that no joy can be considered as the fruit of the Spirit, except such as results from love, and leads to a desire of nearer approach into the presence of the Lord.
There may be some who look upon all these things with indifference – who neither rejoice when they have an opportunity of going to the house of the Lord, nor are sorry when they are prevented – who wonder merely how so much value can be set upon what appears to them to be of so little consequence. We must warn such individuals of their danger. Whether you value it or not, it is a privilege, and you will be tried according to it. It will be no justification to you that you here receive only a single talent. This does not warrant you to neglect to seek for it because it is so unimportant – or to despise it when it happens to be put in your hands. Whatever it is, you are bound to improve it, and you will be tried, not according to what you have not received, but according to what you have received. But if you tie it up in a napkin, and hide your Lord’s money in the earth, then the single talent will be taken from you and given to another, and you will be cast into outer darkness.
Though we are aware of the impropriety of making any reference to our own personal feelings in this place, we trust that in concluding, this is an occasion upon which the rule we have laid down to ourselves may be departed from, and that we may be allowed to say, that we were ‘glad when they said unto us, Let us go into the house of the Lord.’ We were glad because the usual door is opened for our regular ministrations. We were glad in the prospect of again being comforted, together with you, by the mutual faith of you and me. We were glad in the prospect of having our hearts encouraged by the presence and the prayers of those whom we believe to be the followers of the Lord in sincerity.
We were glad because every day we see more and more the importance of the ordinance of preaching – the danger and guilt of concealing, from fear, or from caution, or from worldly scruples, any part of the whole counsel of God and the imperious necessity of setting forth the truth as it is in Christ Jesus – and that woe is unto us if we do not preach the Gospel – the necessity of dividing the Word of truth rightly to every one – of bringing forth from our treasure things new and old – of lifting up a loud testimony against iniquitous errors that abound – of endeavouring to persuade men by the terrors and by the mercy of the Lord – of setting forth the perfect fulness and freeness of the grace of God – of arousing the careless – of reclaiming the guilty – of confirming the wavering – of speaking words of comfort to mourners in Zion – and of endeavouring, by every means, to save some.
We were glad because we have still to proclaim that the great lesson which the gospel teacheth is ‘that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world,’ and that all those who thus receive it, amidst the distresses, and troubles, and trials of this world, have no reason to be dismayed – since they may comfort their heart by the assurance that the ‘light affliction which is but for a moment, worketh for them a far more exceeding and eternal weight of glory.’
The work is important; as we view it more, its magnitude enlarges. Neither does it admit of delay; for during every brief interval sickness removes some of our fellow-worshippers from among us. No opportunity should be lost; and we are glad, therefore, that every Sabbath-day we may have an opportunity of preaching the Gospel. Numerous instances of our mortality are around us; the young and the old are laid upon beds of languishing, and going down to the dust; and where the time is so uncertain, and the danger so tremendous, every opportunity that we have of lifting up our voice and saying, repent, ought to be a matter of joy.
Finally, we were glad because connected together as we are by ties more than earthly, our heart’s desire and prayer to God is that you may be saved; and happy as we are to meet you wherever there may be the prospect of our mutual edification, we are especially glad to meet you here – you, who are our joy and our rejoicing in the Lord. We have now the prospect of meeting together without interruption. And let us, in concluding, join with all sincerity in the prayer that was composed for a similar occasion, by one whose genius has made him illustrious in the kingdoms of this world; and whose holiness and faith have now exalted him to the kingdom of God:
Dear Shepherd of thy chosen few,
Thy former mercies here renew;
Here to our waiting hearts proclaim
The sweetness of thy saving name.
Here may we prove the pow’r of prayer,
To strengthen faith, and sweeten care,
To teach our faint desires to rise,
And bring all heav’n before our eyes.
Behold, at thy commanding word,
We stretch the curtain and the cord!
Come thou, and fill this wider space,
And bless us with a large increase.
Lord! we are few, but thou art near;
Nor short thine arm, nor deaf thine
ear;
O rend the heav’ns, come quickly
down,
And make a thousand hearts thine own.
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