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I. THE NATURE AND REASON OF DIVINE WORSHIP IN GENERAL. Though it must be confessed to be a duty on many accounts to worship God in private, yet I think it may plainly appear that it ought to be performed publicly too. For what is it we mean by the worship of God but such acts as do immediately declare our love, fear, and reverence to Him; our obedience, gratitude and resignation towards Him? Now, if the nature of God's worship consists in our honouring Him, that must certainly be the most acceptable way of worshipping Him which tends most to His honour, and that is doing it in solemn and public assemblies; for by this we take away all suspicion of our being either afraid or ashamed of our duty to Him, and many seeing our devotion may be influenced thereby to glorify their Maker more abundantly. Besides this, we may consider that as there are two parts of worship, the one internal, by which we bow our souls before God, and the other external, by which we give visible signs of our inward devotion, such as uncovering our heads, kneeling, praying, and praising God with an audible voice, and the like; so the chief use of this latter part of worship is for public assemblies. Again, the reason on which Divine worship is naturally grounded declares for it being public. God is our Creator, Preserver, and Benefactor, and doth not this as evidently demand our public as our private devotions? Doth not He bestow public blessings on us, and prevent or remove public evils from us, as well as private? But, furthermore, can we imagine that man was made a sociable creature for civil concerns only? Does not the affair of religion, and the immortal comforts that depend upon the true profession of it, as much deserve our united care and endeavours as the fading, transitory things of this lower world?

II. GOD'S POSITIVE INSTITUTIONS CONCERNING IT. All the directions He gave to Moses concerning the tabernacle, concerning the priests, concerning the sacrifices, concerning the Sabbath and feasts, were institutions of a public nature, and supposed His worship, to which they all related, to be a public worship. He hath nowhere declared for the cessation of public worship; but, on the contrary, hath plainly intimated His will to have it continued, and promised that His presence shall propitiously attend on our Christian assemblies lawfully met in obedience to Him, as it formerly did on the Jewish. For the promise then was (Exodus 20:24). So now it is wheresoever, i.e., whether at Jerusalem as before, or in any other place, two or three, i.e., any indefinite number, of you are gathered together in My name, there am I in the midst of you (Matthew 18:20).

III. That public worship is the duty of all Christians may be proved likewise from THE VERY BEING AND ECONOMY OF THAT CHURCH. For, in the first place, if we consider what the Church simply is, we can have no other conception of it but of a number of people called together and chosen out Of the unbelieving world, to profess the faith of Christ and to worship God according to the instructions which Christ gave. Now, a number of people, called out of the world to worship God after the same manner, and with unity and consent touching any instructions given them for that end, must in all reason be supposed to do this by meeting and assembling together. But if we consider it under that metaphor which the scriptures gives us of it when they call it Christ's body, and the several Christians that compose it, the members of that body (1 Corinthians 7:27). This will still further convince us that Christians are bound to worship God in communion; for why is the Church represented as a body but to signify to us its unity? And what can that agreement be which unites Christians so as to make them one Church or spiritual body but their joining together in the performance of those offices for which they were incorporated, and therefore surely in the worship of God, which is none of the meanest of those offices. And yet this will further appear from the order and government of it. For if it had no need of public worship, why are we so solemnly admitted into it, and excluded out of it?

(Joseph Watson, D. D.)

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KJV: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

WEB: not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching.