The heavenly arches resound with his praises. The temple of the universe is filled with his presence. All nature exhibits his glory. This is that which he hath said, he will be had _in reverence by all them that draw near to him: and will be sanctified by all the people._ If the affections of the heart do not go up to heaven, with our petitions and supplications, they will be all in vain. _Let us,_ says the prophet Jeremiah in his lamentations, _lift up our hearts, with our hands, unto God in the heavens._ There must be the internal homage of the heart, as well as external. Both are necessary. Both must go together--Again--says the Apostle Paul, _I will therefore that men pray every where lifting up holy hands without wrath and doubting. Holy hands_ and without _wrath and doubting_ imply the affections and reverence of the heart:--having no malice or bitter passions toward fellow worshippers.--We are directed, in the Epistle to the Hebrews, in this manner, _Let us have grace whereby we may serve God, with reverence and godly fear._ Deep reverence and pious fear are requisite in all our addresses to a prayer hearing God. We are, moreover farther commanded not to be _slothful in business; but fervent in spirit, serving the Lord._--Fervour and warmth of affection should attend, therefore, all supplications to the throne of grace. A really pious and devout heart is the chief ingredient in all acceptable worship. Another particular necessarily implied, in _calling upon the name_ of the Lord so as to be saved, is _constancy,_ or doing it on all _stated_ seasons and proper occasions. He who objects against the _stated_ worship of God on proper seasons, really discards all worship. The rule of worship is the divine word, and not any supposed internal impulse on the soul. We cannot know HOW or WHEN to worship God, but by his word. And internal, separate from external homage, is not sufficient. The whole man must bow before the God of the whole earth. To present ourselves _statedly_ before him, is only to offer him that homage which reason and nature demand. As the good man is said to be sanctified throughout in soul, in spirit and in body; so it is but fit, in the very reason and nature of things, that he should render unto God homage in all these respects. There must be outward reverence and composure, and proper expressions of the inward fervors of the mind. We are to give others proofs that we worship God. We are to glorify him by social and public prayer. All creation as it were, the heavens over our heads, and the earth on which we dwell, _silently_ worship its glorious author. By men the praises of creation should be rendered _vocal._ As a Priest in the temple of the Universe, he is to present prayer and praises to the almighty Architect. Shall he be dumb in praising his God, like the _mute fish_ that can only mean his praise? What was the faculty of speech, which so distinguishes man from all the brutal world, given to us for? Why