The constitution of a Christian church illustrated in a sermon at the opening of Christ-Church in Cambridge on Thursday 15 October, MDCCLXI. / By East Apthorp, M.A. late Fellow of Jesus College in the University of Cambridge. ; [Three lines of quotations]

THE CONSTITUTION OF A CHRISTIAN CHURCH ILLUSTRATED.

ACTS II. 42.

They continued stedfastly in the APOSTLES DOCTRINE and FELLOWSHIP, and in BREAKING OF BREAD, and in PRAYERS.

TO understand the nature and genius of the Christian re|ligion, it is necessary to examine it in it's first principles and review it's original constitution: when in the sim|plicity of truth it had so divine an influence on the manners and hearts of it's professors. In an enquiry of this kind, we may find great assistance from the whole book (and particularly from the above-cited passage) of the acts of the holy apostles: in which are recorded the first conversions to the faith, the arguments used by inspired teachers, the doctrines and conduct which they held essential to the votaries of JESUS CHRIST.

THE manners of christians, the conditions of their commu|nion, and the constituent principles of the first church-society, are expressed in the text, from the practice of the primitive be|lievers, with so much exactness; that an enquiry into them will furnish a most perfect model for the forming a christian society on the maxims of the gospel.

THE first essential in the institution of this amiable fraternity is stedfastness in the DOCTRINE of the Apostles.

THE next is CHURCH-COMMUNION.

THE third is the commemoration of their common Lord in the BREAKING OF BREAD or celebrating the holy eucharist.

THE fourth and last is PRAYER.

BENEVOLENCE and purity of manners was the natural result of such an institution: and the church of JERUSALEM, the most an|cient and mother of all, was equally distinguished by simplicity and innocence, virtue and fraternal love; as by truth of doctrine, unity of its members, frequency of eucharist, and fervour of devotion.

APOSTOLIC doctrine, union, sacraments and prayer are there|fore, by the authority of this respectable precedent, requisite to the right constitution of a christian church; and are those essen|tials so much sought after, in which all who agree compose ONE SOCIETY, notwithstanding small differences of ritual, discipline or polity. These essentials constitute that catholic church,* 1.1which is built on the foundation of the prophets and apostles, Jesus Christ himself being the head corner-stone. On this immoveable Rock, against which the gates of hell shall never prevail, which shall survive the ruins and revolutions of every other polity civil and religious, hath been raised, in different ages and countries, a cumbrous superstructure; much† 1.2wood, hay, stubble, as well as gold, silver, and precious stones: discordant materials, and ill compacted forms, which, although for a while they may deface the beauty and sym|metry of the building, fall off and decay without impairing the strength and integrity of the foundation. But as it is of great im|portance, how, and what we build thereupon; as every man's work shall be made manifest; and either abide the fire that shall try it, or

be burnt, to the loss or hazard of the unfaithful or unskilful build|er: we cannot more usefully adapt our reflections to the present solemnity, than by attentively considering the constituent princi|ples on which the earliest Christian church was modelled by the whole college of apostles under the illumination of the HOLY GHOST.

1. THE first thing observable in this transaction is the forcible address of the apostles to the consciences of their Jewish audience; convincing them of their guilt in crucifying and rejecting the LORD of life; insisting on the proofs of his resurrection, both from ancient oracles and their own testimony; and asserting his divine legation from the signal miracles by which GOD had ap|proved him. Pierced to the heart by this pathetic remonstrance, they fervently solicit the Apostles to teach them what they shall do to escape the punishment of their impiety. St. Peter's reply is remarkable, as it includes the essentials of the christian religion, or of that DOCTRINE mentioned in the text as the first requisite in the constitution of a true church. REPENT and be BAPTIZED in the name of JESUS CHRIST, for the remission of sins. Repentance and faith (the latter implied in being baptized in the name of Christ) appear to be the substance of the apostles doctrine, from this and many other places of their* 1.3 acts and writings.† 1.4Re|pent ye, and believe the gospel, was the original preaching of CHRIST himself; and the usual topics of his apostles are assertions and testimonies of CHRIST's resurrection, and animated exhor|tations to faith and repentance.

HOW many elaborate controversies are cut short, if not deci|ded! what learned contentions are appeased! what strifes and

animosities subside! by recurring to these simple terms of the gos|pel-covenant: which wholly fix the mind on piety and duty,—that piety and that duty, which are so often lost sight of, in the mists of disputation. Repentance, (by which I understand uni|versal and sincere obedience, properly enough termed repentance when proposed to new converts, who had been heretofore* 1.5 alie|nated from the life of God) this repentance, and Faith, include un|doubtedly the whole of christian ethics and doctrines. As he who would divide them, gives an imperfect and mutilated scheme of religion; so the additions of unintelligible controversies and refinements, as articles of faith and matters of duty, are that very wood, hay, stubble, which will not abide the fiery test of a divine examination.

YET the superadding human institutes to these primary truths and principles of christianity, appeared very early in the attempts of blending the ritual of Judaism with the doctrines of faith and repentance: and afterwards more flagrantly in the portentous heresies of the first ages. These were succeeded by the politic su|perstitions of the Romish church: and the barbarous sophistry of explaining religion by the philosophy and logic of the Greeks, pro|duced the subtleties of the scholastic metaphysics; which from a simple creed and plain rule of life, have tortured christianity into a continued aenigma. Formed in these schools, though their barbarism was polished by the studies of humanity; the great re|storers of religion in the XVIth century, still continued to violate it's simplicity, by inventing new doctrines, and embarassing reve|lation with accessory difficulties.

TO find rest to our souls, amidst these perplexities of human in|terpolations; we must recur to the original terms of the gospel-covenant.

By a diligent search of the scriptures, and by employ|ing all the aids of learning that may best illustrate them; by this study, accompanied with a love of truth and a moral practice, we shall best discern what doctrines are specifically included in the notion of faith: what duties are implied and comprehended under that of repentance. The first, considered systematically, implies a firm, sincere, and practical BELIEF (if I may so express a faith that operates by virtuous practice) including all the doc|trines of the MEDIATORIAL oeconomy, or scheme of REDEMP|TION: which, being matter of pure revelation, and depending solely on divine authority, is to be collected only from the inspired scriptures. To give an exact analysis of the christian faith would be a work of much industry. At present, it may be sufficient to remark, that the essentials of which it consists are summed up with sufficient accuracy, in that best medium of unity and peace, the CREED ascribed to the apostles.

THIS very ancient symbol may be considered as the palladium of christianity—and as it must be guarded by all parties with most religious care, and preserved inviolable from the sacrilegious hands of heresy and infidelity;—so, those who are studious of what is most useful and important in religion, will not find it adviseable to extend their creed beyond the limits prescribed by simple antiquity, by inserting into it the many problematical speculations, which a curious mind may form on scattered hints of the divine volumes.

THE particular duties, comprehended in that REPENTANCE which comprizes all our moral obligations, may be illustrated by the christian ethics, by a careful scrutiny and observation of the human heart, and even by the rational deductions of ancient

philosophy. Revelation does not give a regular system of ethics; in this part, she appeals to Reason and Nature, which however, by occasional precepts, she reforms and completes, sweetens, adorns, and elevates. Philosophy, though erroneous as to the principles and means and motives of duty, yet by calling in the aid of eloquence, describes and inforces particular moral truths and virtues in a manner so touching, so persuasive, so reasonable; as much confirms that* 1.6 candid opinion, that the schools of Py|thagoras, of Socrates, of the Porch and the Academy, were raised up by the providence of GOD, to preserve among mankind the purity of natural religion; at once to fix the limits, to mark the extent, and repress the arrogance of human reason; in a word, to form and institute the nations for the reception of the gospel.

THIS observation is not inconsistent with a full acknowledgment of the blemishes and defects of natural religion and ethics: of which the best philosophers have left some‡ 1.7 disgraceful testimonies and† 1.8 ingenuous confessions: and which, however useful for the con|duct of political, oeconomical, and private life, were utterly des|titute of such principles as may form the DIVINE LIFE in the soul of man, by that exalted intercourse with heaven which is main|tained by prayer, resignation, penitence, holy hope, and faith, and love. Here, in consequence of their mistakes about the ob|ject of their worship, the very guides of gentilism

Ibant obscuri solâ sub nocte, per umbras— Quale per incertam lunam, sub luce malignâ Est iter in sylvis— VIRG.

AS the result of what hath been advanced on the subject of a|postolic doctrine, we may deduce the principles on which the ministers of the gospel may most usefully conduct themselves in teaching it. The province of man is, not an amusing theory, but life and action: and the most exalted speculations can be on|ly of use as they terminate in practice, and produce the effects of righteousness and piety. Aiming at so noble a purpose as (in his own department) THE RESTORING OF PRACTICAL CHRISTIAN|ITY, a minister will endeavour to declare the whole counsel of God, as revealed in holy scripture: and will employ his utmost diligence and capacity, in clearly explaining the whole system of redempti|on; from thence deducing the particular duties of morality: which should be accurately defined and stated, and urged on the conscience by arguments and persuasives, for the most part, pure|ly christian, drawn from the precepts, example and authority of our LORD and SAVIOUR, and inforced by their true and adequate sanctions, the rewards and punishments he hath set before us. A moral theory, proposed in the manner of ancient philosophy, may be sometimes of use to recommend the practice of civil virtues, and to influence the will from motives of prudence, honour, pleasure, or advantage. These may occasionally be added to, but must not supersede, the only legitimate motives, principles, and sanctions of moral conduct, the love of God, obedience to his will, the hope and fear of his promises and terrors.

IN our zeal for the purity of christian doctrine, we should con|duct ourselves with charity and discretion, making a difference be|tween such deviations from the authentic standard, as are rather curious than essential or of consequence to life and manners—and such as strike at the divine essence, or attributes, or any ways impair the sacred interests of virtue. When gigantic impiety as|saults

the skies; and man, a rebel to his GOD would dethrone his REDEEMER, by divesting him of his divine and mediatorial honours: when drawing his portrait of the DEITY from the sanguinary pas|sions of the worst men, any one represents the all-merciful Father as the tyrant of the universe, reprobating his creatures, prede|termining their crimes, and predestining their eternal misery: when opinions falsely charged on christianity are subversive of all moral obligation, leading weak minds into enthusiasm and licen|tiousness: when a just attention to the cause of virtue is re|proached as derogating from the glories of† 1.9 HIM, who hath sancti|fied us with His blood; and the justification of sinners by grace, and faith in his all-sufficient merits, is proposed in such a manner, as to render virtue useless and even a crime: these horrors cer|tainly affect a good man, otherwise than any difference in points of curious enquiry, or than a dissent from an ecclesiastical polity, however wisely planned.

II. BUT it is time to undertake the consideration of the second essential in the right constitution of a christian church, called in our text, the FELLOWSHIP of the Apostles: by which I understand that UNITY in church-communion, which may best promote the social interests of religion.

SOME indeed interpret this Fellowship of the Apostles by a mutual communication of temporal good things and other offices of kindness and charity. But the expression seems ill adap|ted to convey this sense. Primarily a* 1.10commercial term, it de|notes a partnership in a common stock, a joint interest and asso|ciation for mutual advantage. Hence it is easily transferred to express the friendship and fraternal society of christians with one another.

AN enquiry into 'the degrees of unity in the city of GOD (which the Lord BACON ranks among the deficients in theology) may best be introduced by the sentiments of that illustrious phi|losopher.

IT imports exceedingly the peace of the Church, that the league of Christians, prescribed by our Saviour in those two clauses which seem to cross one the other, were well and clearly ex|pounded; whereof the one defines thus, He that is not with me, is against me, Luc. xi. 23. the other thus, He that is not against us is for us, ibid. ix. 50. From those two several assertions it plainly appears, that there are some articles, wherein whosoever dissenteth is to be held as not comprehended in the league: and there are other articles, wherein a man may dissent, and yet the league be kept intire. For the bounds of christian community are set down, one faith, one baptism, and not one rite, one opinion. Wherefore it will be found a matter of great moment and use, to define what, and of what latitude, those points are, which dis|corporate men from the body of the church, and cast them out and quite cashier them from the communion and fellowship of the faithful.

And in the judgment of the same noble writer,

the peace and unity of the church, would be most effectually consulted,—if the points fundamental and of substance in re|ligion, were truly discerned and distinguished from points not merely of faith, but of opinion, order, or good intention.

* 1.11

AS PROTESTANT churches claim neither inspiration nor in|fallibility, they must all be obnoxious to error; this should natu|rally lead to a reciprocal indulgence. Being all founded on free enquiry, so large a scope for difference of opinion as a dogmatic Theology affords, necessarily induces variety of decisions. The many curious doctrines, invented in the dawn of Learning by an unrestrained speculation, and proposed by their abetters as the terms of associating, rent the Reformation into Parties: that glorious work itself having been effected, not systematically and with united counsels, but in a tumultuary and zealous manner. Thus from the fallibility of the human mind, from the genius of the reformed religion, and from some inauspicious circumstances attending its origin, we may trace the variations in the Protestant Church. To these causes we may add the spirit of dominion, which though it first occasioned, certainly infected the great instruments of, that illustrious revolution, the Reformers themselves: who by making the terms of associating rigid and confined, and by persecuting those who would not subscribe to them, shivered the simple Faith of the gospel into sects and separations.

UNION of faith, charity, peace; not a political unity in ex|ternal government: is essential to christianity, and required of necessity* 1.12 in the New Testament: and it seems an equally false persuasion, that church-communion demands unity of sentiment in the utmost strictness, not only as to a few plain fundamental articles, but as to particulars neither necessary to salvation nor perspicuous to human reason.

THAT intolerant spirit, so contrary to the humanity of the gos|pel, which would exclude from the communion of Saints all who

are not within the national Establishment, certainly changes the terms of salvation; which (as we have seen above) are only faith and repentance, not fellow-membership in church-communion. An universal conformity of mere outward profession, inforced by civil penalties, would perhaps destroy the whole power of reli|gion; and instead of making conscience the arbitress and judge, would render her the slave of public opinion: which would necessarily induce much hypocrisy, with an almost general spirit of unbelief, indifference, and insincerity.

I WOULD not assert, with the sophist THEMISTIUS* 1.13 to the Arian Emperor VALENS, that 'the DEITY is delighted with diversity of worship, as best suited to the unsearchableness of his nature.' For unity being as essential to truth as to GOD himself, diversity of religious opinions must imply error somewhere: and falshood, as such, can never be acceptable to GOD; though circumstances may soften its evil aspect: and where the substance is the same, perhaps the mode may alter, without any important ill influence.

IT may be useful to adapt these sentiments to the present situation of the christian church, which has now so flourishing an appearance in the AMERICAN British empire.

1. RELIGIOUS moderation is consistent with the firmest ad|herence to our own establishment. That temporizing spirit, or levity of principle, which can resign essentials, or blend incon|sistencies, is either an artifice to serve men's secular purposes by making their advantages on both sides, or an argument of fickle|ness and an unsettled judgment. The moderation of christianity and of the church of England, is founded on the immutable law

of justice. Whatever claims or privileges we expect from others, the same we should grant to them. To be the aggressors in any way molesting peaceable persons in their enjoyment of religious liberty, is a species of persecution.

2. COMPREHENSIONS and accommodations are, as religion is circumstanced, perhaps impracticable: but charity, mutual indul|gence, forbearing one another in love, suspending useless contro|versies, and a* 1.14 reciprocal esteem for the virtuous and conscien|tious—are duties as indispensable as our common belief of the christian faith. Truth indeed, the object of religion, being simple and one, is discredited by sects and parties, some of which must very more or less from the authentic standard: but peace, the object of society and civil government, is so well secured by pri|vate forbearance and charity, and by a judicious toleration; that where these are kept inviolable, diversity of opinions will not affect the quiet of a state or of smaller communities. Since there|fore we cannot attain to the unity of the SPIRIT; our attention must be exerted, to preserve indissoluble the bond of PEACE.

3. IT is not indifferent in what particular church or society, we profess our Faith in CHRIST, or whether we associate ourselves to any church at all. This were to argue like the philosopher, who because he esteemed himself a citizen of the world would not become a citizen of Athens: a maxim, which if universally fol|lowed, would dissolve all societies, and deprive mankind of mutu|al succour and protection. Since the providence of GOD hath

permitted those, who seceded from the church of Rome, to subdi|vide into numerous sects and parties; it is contrary to the na|ture of human society, to stand aloof from them all: and not to attach ourselves uniformly and stedfastly to some one in parti|cular, would argue a sickleness and inconstancy, unbecoming the importance of Religion. Education usually determines this point. But as it is the privilege, so it seems the duty of reasona|able men, to undertake the task of a free, serious, and intelligent enquiry: and, after a mature examination, uniformly to class themselves with that society, which comes nearest to the purity of the gospel, and which best preserves that apostolic union, doctrine, eucharist and liturgy, which are essential to the right constitution of a christian church. In so momentous a concern as every man's religion, if sincere, is to himself as an individual; much less than absolute rejection of, or invincible prejudices and objections against, those protestant churches, from whom we do not differ in the essence of DOCTRINE;—a reasonable preference of one church or society before another;—a well-grounded per|suasion, that a man's private religious improvements are most ad|vanced by uniting in such or such a communion;—all these mo|tives—especially, if that communion be a national church, or one in which he hath been baptized and educated;—seem to be suffi|cient, to determine his adherence to that particular community, whose doctrines and mode of worship he finds are best adapted to advance his piety, purify his heart, and enlarge his benevolence.

III. AS a third characteristic of the primitive and archetypal church of Jerusalem; the historian observes, that they continued stedfastly in BREAKING OF BREAD. That by this descriptive* 1.15 ex|pression is meant the celebration of the holy communion, is a

point so generally agreed, that it hardly requires any proof. The most ancient christians generally concluded their charitable re|pasts and sacred assemblies, with the solemnity of the communion. In imitation of so venerable examples, this sacrament is and ought to be held essential to the form and construction of all christian churches; and that, for these following reasons:

1. AS commemorative of the sacred Head and Founder of our religion. 2. As a faederal rite, confirming the covenant between CHRIST and his church. 3. As a mark of union between CHRIST and his members, of the communion or charity of the members one with another.

THE breaking of bread, and the pouring of wine, as a memo|rial of the body and blood of JESUS CHRIST broken and shed for us upon the cross, is an expressive rite which derives its origin from very ancient religious institutions. GOD, in both his dis|pensations, hath condescended to the infirmities of his creatures, in conveying religious ideas, and preserving the memory of them, by the intervention of external signs. The assent of faith, the deductions of reason, and the powers of the imagination are in our present state inferior to in their energy, and quickened in their operations by strong and lively impressions on the senses. This method was employed most amply in the Jewish ritual, which is every where a material language, a speaking emblem: in particular the rite of the passover (between which and the christian eucharist there is discernable an exact analogy) most sig|nificantly represented the deliverance of the Israelites from the Egyptian tyranny, and typified our redemption by JESUS CHRIST. In this last revelation (as being designed for universal influence, and so not adapted only to the genius of oriental manners) ex|ternal

emblems and significant rites are more sparingly a••hibited: and the only positive institutions of christianity are its two august and expressive sacraments. The ablution of baptism, expressing the stipulation of a good conscience towards God, is an initiation of all into this holy faith: the eucharist so perfectly adumbrates the passion of JESUS CHRIST, and by uninterrupted usage has so pre|served the authentic memory of that event, the very basis of His religion; that for the noblest purposes our LORD, so near his death, injoined his apostles, and in them the church, to 'do this in remembrance of Him.'

IN a federal respect, this commemoration ratifies the faith and obedience of His subjects. Feasting on sacrifices was an ancient usage in confirmation of alliances and compacts: and in this me|morial of the sacrifice of CHRIST, GOD and man severally ratify that solemn covenant, of which JESUS CHRIST undertook the mediation: the terms of this compact being on the part of GOD pardon and acceptance, in consideration of the atonement made on the cross: on the part of man, repentance and universal obe|dience. This sacred and solemn confirmation of the baptismal covenant, must in true believers be very instrumental to the sub|duing their sins, advancing their sanctification, and confirming their allegiance to their LORD and Head. But I am obliged on this occasion rather to glance at this illustrious argument, than to give it an accurate inspection: and I hasten to a cursory view of the third circumstance, wherein the eucharist must be consi|sidered as essential to the completeness of christian worship: namely,

AS a mark of union between CHRIST and His members, and of the communion and charity of the members one with another.

This idea is accurately expressed in the devotions of our Liturgy, which teaches us, that by 'the spiritual food of the most precious body and blood of our Saviour JESUS CHRIST, we are assured, that we are very members incorporate in his mystical body, which is the bles|sed company of all faithful people.' And in the same prayer, we implore the assistance of the divine grace, 'that we may continue in that holy fellowship, and do all such good works as GOD hath prepared for us to walk in.' This union and communion is clearly asserted by St. Paul.* 1.16The cup of blessing which we bless, is it not the communion of the blood of Christ; the bread which we break, is it not the communion of the body of Christ? For we, being many, are one bread and one body: for we are all partakers of that one bread.

HENCE it appears, that the charity we exercise in the sacrament, is not only that sincere and hearty forgiveness of all injuries and offences, which is the heroism of a christian, triumphing over the evil dispositions of nature; but this commemoration of divine love, is itself a sublime act of love to GOD and benevolence to man. The former will interest the heart and affections in ex|pressing our obedience to his holy and reasonable laws of virtue: the latter, consisting in a strong inclination to promote human happiness, leads us to consider all mankind, and especially all christians as one body. This was the charity which so eminently characterized the church of JERUSALEM; wherein all that believed were together, and had all things common: parting their pos|sessions and goods to all, as every one had need; and the multi|tude of them that believed were of one heart and of one soul. Such were the graces of that original church; at its first establish|ment small in extent, few in number; but perfect and complete in

all the will of GOD, rich in all the fruits of the SPIRIT, and over|flowing in all the exuberance of charity.

BUT, to the glory of religion, as well as of our age and coun|try; we need not go back to primitive times, for instances of the happy effects of this social and benevolent spirit. By means of such a disposition, when general and public, we see the most useful designs formed and executed, to which the utmost enter|prize and liberality of a few individuals would be altogether un|equal. By means of such united efforts among yourselves, you see a noble undertaking in a great measure performed, without being too burdensome to any, while the weight of it is born by the combined strength of all. By the union of your counsels and expence, this TEMPLE hath arose, to the glory of GOD, and the promoting of christianity, with a* 1.17 beauty and elegance, not un|becoming the majesty of religion. Much hath been done already by your munificence, towards compleating a structure, the lest merit of which is the honour it does to our country, by adding to the few specimens we have of excellence in the fine arts: which, under the conduct of a good imagination, have so much influence in polishing and humanizing the mind; and when employed in the service of religion, are so expressive of reverence to the DEITY; that they may justly be considered (as they were by the sages of antiquity) in a moral view, and made subservient to the noblest purposes of policy, ethics, and devotion. This design still demands, towards compleating it, the liberality of an enlarged benevolence: and as I am persuaded it hath been begun and conducted on truly christian principles, with views of adding

to the extent and stability of our common faith, uninfluenced by party, bigotry, or intolerance; I do not scruple, in the warmest manner, to recommend the promoting of this good work, as well deserving a general patronage and munificence.

THIS short digression will not be thought foreign to this day's solemnity, or to the subject which introduced it,—that high and sacred expression of benevolence, which we exert in that commu|nion of CHRIST's body and blood, which is essential to the form and constitution of a pure and apostolic church.

IV. The order of the text leads me to a short discussion of the fourth and last requisite in the churches of CHRIST, namely, that of PRAYER. In this friendly converse and exalted intercourse between GOD and man, the soul is purified from sense and passion, the imagination is elevated and refined, the heart is humble, sin|cere and holy, the will resigned and obedient, and all our intel|lectual powers are enlightened by contemplation, 'stedfast in faith, joyful through hope,' and inflamed with sacred love. Un|der the sense of a present DEITY hearing and accepting our prayers and praises; the storms of passion subside, the world re|cedes, the soul asserts its divine original, and in some sort assimi|lates itself to the 'Father of spirits.' Hence we may collect how indispensable in the life of a christian is the duty of prayer, whe|ther public, private, or domestic. The first of these is principally intended by the writer of the Acts in this place. From the sa|cred historian,* 1.18 it appears, that, while the temple subsisted, the Christians united with the Jews in the public prayers, as to the time, the place and the form of devotion. An example of much

moderation, and an express authentic testimony of the lawfulness, the use, and authority of a PUBLIC LITURGY.

I SHALL not enter into a minute enquiry of ancient offices; whether essential to the church, whether any were composed by the apostles or their immediate successors, for the general use of the faithful. It is probable, that the bishops and pastors of par|ticular churches composed their respective forms, adapted to their state and times, and occasionally altered or varied, by their suc|cessors. But the necessity of a liturgy, or of offering our public prayers in precomposed words. I do not choose to contend for: its expediency will perhaps appear from the following observations, which are strictly applicable to that of our own church.

1. A PRECOMPOSED FORM assists and regulates devotion, as it supplies the mind with apt expressions and clear ideas, which every where ought to accompany that great duty: it being as requisite to pray* 1.19 with a right understanding, as with a fervent spirit. It not only more strongly and justly affects the heart and imagination, but composes the mind to a train of devout think|ing, by ascending methodically through the various parts of prayer,† 1.20supplications, petitions, intercessions, and giving of thanks.

2. IT prevents impropriety and inconsistence; which, highly unbecoming any part of so reasonable a service as religion, is most incongruous in our address to the Majesty of heaven. When men approach the throne of an earthly monarch, they are cau|tious and exact in arranging their ideas, selecting their words, and embellishing their address with a dignity of style becoming that of the prince. In the case of prayer as well as sacrifice, the prophet's

criterion is applicable: 'Offer it now unto thy governor—will he be pleased with thee, or accept thy person? should I accept this of your hands? for I am a great King, saith the LORD of hosts.* 1.21 There|fore, whether in the pious effusions of unpremeditated devotion, or in the more elaborate exactness of composition; whatever is most accurate in reason, most august in imagination, most sublime in eloquence, should be humbly offered in adoration to the Giver of these and of all good gifts.

3. A PRINCIPAL use of a judicious form of common Prayer, is to include in our most solemn devotions the essentials of our duty and faith: which is the most effectual method of impressing them, both on the understanding and conscience, and of securing the sincerity of our profession. To this stability of our public forms we may perhaps be indebted for that remarkable freedom from FALSE RELIGION, which hath ever distinguished the reformed church of ENGLAND: the purity of her faith and morals having never been generally sullied by any tincture of superstition, enthu|siasm, heresy, or licentiousness. The doctrines and duties of the gospel are so interwoven by most significant definitions in the pub|lic Liturgy; that the most illiterate, who are capable of attention and piety, may collect from it the principles of 'our common salvation.' Its use is no less important as a guard and preservative against heretical opinions. Most of the depraved doctrines, that have corrupted and deformed religion, are so explicitly condemned in our public offices; that it is scarce possible for a disciple of Arius, of Pelagius, or any other haeresiarch, to shelter himself under the communion of that church, which so openly declares against their dangerous errors. That such a Liturgy, (though composed on ancient models, and in which the wisdom of CRANMER, the elo|quence of RIDLEY, the piety of martyrs and confessors, and the

temperate criticism of its subsequent reviewers, combined to pro|duce a most accurate form of devotion) that it should still be sub|ject to some exceptions, is a necessary imperfection of even the happiest efforts of human reason and industry; not excepting the best translations of Holy Scripture, and our own in particular; which is thought by the ablest judges to be capable of much im|provement, by the collation of MSS and versions, and other aids of sacred literature: a work, which would give a new lustre to religion, and which, it is hoped, will do honour to the learning and piety of the present age. But to return to our liturgy; if notwithstanding smaller blemishes, the purposes of devotion are effectually served by it; if it maintains order, de|cency, and propriety in our administration; if it excludes heresy from our doctrines; if it preserves inviolate the apostolic faith and sacraments; let these important uses vindicate it to others, recommend and indear it to ourselves.

AS no Protestant can assert the perfection or infallibility of the visible church; so we need not scruple to acknowledge, that in the best ecclesiastical constitutions there are defects and errors, which as a private man cannot amend, so a good subject and hum|ble christian will not aggravate or misrepresent; but will think it his duty to submit to unessential imperfections, for the sake of peace, order, and obedience. After so large a concession, we may do so much justice to the constitution of the church of ENGLAND, as to remark that it is eminently distinguished in those IV great apostolic requisites, which we have described as the notes or marks of a true church, and as essential to a christian society. For the purity of her doctrine, we may appeal to the united suffrage of all the protestant churches: its terms of communion are evangelical faith and repentance: its government and discipline are founded on the usages of the most remote and pure antiquity: the eucha|rist

is restored to the simplicity and integrity of the divine institu|tion: its liturgy is as perfect as the circumstances of times, and the state of religion would admit.

WITH hearts enlarged by devotion and charity, let us, my friends, approve ourselves not unmindful of the divine goodness, which hath made us members of so pure a church, and hath given us an easy access to all the ordinances of religion. Let us not spend our lives in the unavailing possession of them; but by a right improvement of these means and instruments, let us labour to attain the end of our faith, even the salvation of our souls. And while we piously consecrate this material temple to the pure wor|ship of that GOD, who is uncircumscribed by space, whose throne is heaven, and earth His footstool; let us remember above all things to consecrate to HIS service those more solemn temples of the HOLY GHOST, our souls and bodies, both collectively, as a christian society, and severally, as individuals,* 1.22 'Know ye not, that ye are the temple of GOD, and that the SPIRIT of GOD dwel|leth in you? Ye are fellow-citizens with the saints, and of the houshold of GOD—and are builded together in CHRIST for an habitation of GOD through the SPIRIT.'

YET farther to excite your pious thankfulness, expressing itself in a pure faith, enlarged benevolence, and sanctity of manners; permit me, in conclusion, to remind you of the FELICITY OF THE TIMES, and auspicious circumstances, that distinguish the aera of the founding this Church.

UNDER a MONARCH, who is already recognized by the most amiable and glorious attribute of empire, AMOR AC DELICIAE

GENERIS HUMANI; while reposing under HIS effectual though distant protection, we lead quiet and peaceable lives in all godliness and honesty; we may behold the effects of HIS BENEVOLENCE in the happiness of HIS extensive kingdoms, in the flourishing state of commerce and the arts: we may contemplate HIS victorious arms, not madly grasping at dominion and frantic with conquest, but presaging tranquility and PEACE even to his enemies: while Science, Virtue, and Religion, encouraged, honoured, and extended, complete the glories and blessings of HIS reign.

THESE colonies very sensibly feel the benign influence of His Majesty's government, while defended and enlarged by the con|quests of a GENERAL, who equally eminent in courage and hu|manity, seems to have accepted the command of armies, with the noble purpose of saving the lives of mankind.

WHILE this province flourishes under a GOVERNOUR, who has drawn his politics from the schools of philosophy, and the free ge|nius of the english constitution; in an age of learning, humanity and moderation; we have every circumstance concurring to pa|tronize and protect a church, which, we hope, is constituted on a pure and apostolic model. Let us not be wanting to ourselves, in improving our advantages to the best purposes of piety and virtue.

NOT the lest of those instruments, by which JESUS CHRIST will extend his spiritual empire on earth, and render his religion universal; is that illustrious SOCIETY FOR THE PROPAGATION OF HIS GOSPEL, the success of whose pious designs is a signal distinction of the XVIIIth-Century; and in some degree emulates the purity and extent, with which the christian faith was diffused in the first ages of the church. Should GOD give his people the

blessing of Peace, it may be hoped in a time so favourable to their intentions, that the SUN OF RIGHTEOUSNESS will, by HIS blessing on their prudent and unwearied zeal, still more irradiate the Ame|rican world. The attempt indeed of teaching savages a divine philosophy, before they have acquired any tincture of humanity, is judged by the ablest reasoners, and found by experience prema|ture and ineffectual. As christianity addresses its doctrines to the heart, and its evidence to the reason of mankind: armed with no force but that of truth, it offers itself in the way of persuasion; which supposes its converts capable of understanding its doctrines and precepts, and the proofs of their authority. It argues great ignorance of the human mind, to suppose that uncivilized bar|barians can admit the gospel with any stability or continuance. The christian faith hath always met with the readiest and most durable reception among the most learned and civil nations. While EUROPE, which is so polished by science and arts, hath generally submitted to the empire of JESUS CHRIST; other parts of the world are either in total darkness and ignorance, or but partially illuminated; and that, in very near proportion to the state of civil society. The consequence is obvious from so clear a fact, which points out the only method of diffusing the faith among the savages of our own continent.

THE wisdom of policy must prepare the way for the reception of religion. Peace and its attendant blessings of commerce and the arts, will soften the ferocity and suppress the hostilities of a barbarous people. A mutual intercourse between the colonies and the natives must be opened, for the purposes of civil life. The ranging lawless tribes must be collected into communities, and fixed to settled habitations. Thus situated, they will find the

want and the benefit of arts and commerce: which should be re|strained to the 〈◊〉〈◊〉 and more 〈◊〉〈◊〉 articles: with a strict prohibition, both of fraudulent dealing, violence, and injustice in our own traders, and of whatever commodities may vitiate their manners or extinguish the glimmering light of nature. Such 〈◊〉〈◊〉 commerce and settlements would soon establish an exclusive pro|perty in lands and goods. This will require, to secure it, the insti|tution of Lews and administration of justice. The education of children naturally succeeds: and the recovering of humanity from a brutal state is atchieved by this gradual process: an at|chievement, that would add new lustre to the greatest of king|doms, and a most benevolent Monarch: yet so difficult, as to sup|press the most sanguine hopes of accomplishing it. Whatever the policy of THE STATE can effect in making them men, may successfully be followed by the zeal of THE SOCIETY in making them christians. For to use the decisive sentiment of a great writer,* 1.23 who hath considered this subject with his usual penetra|tion: "As whoever would secure civil government, must support it by the means of religion: so whoever would propagate religion, must perpetuate it by the means of civil government." Yet amidst all the despondency expressed on this subject, the providence of God will undoubtedly prosper any rational undertakings for this truly christian purpose; and the political state of our country seems every day ripening to maturity for the execution of it. And perhaps with regard to these unhappy nations, the time, long since predicted, is approaching, when† 1.24violence shall no more be heard in the land, nor wasting and destruction within our borders. Darkness covers the earth, and gross darkness the people: but the LORD shall arise upon it, and His glory be seen among them.

FOR us, whatever difficulties may prevent the hastening this great work; it is our duty, in the stations providence hath assigned us, to render our services as useful as may be to the general interests of religion. To this end, both ministers and people may reflect, what an influence, however indiscernable, the maintaining of pure christianity in these colonies may have on its more ready recep|tion among those, who are as yet unprepared for it. If ministers, wherever their lot is cast, are careful to retrieve the simplicity of the gospel; and to apply its doctrines to their genuine purpose of extirpating vice, of ennobling and spiritualizing human nature:—if the magistrate and the statesman, instead of the cruel policy of turning their* 1.25 arms against each other, cultivate the friendship and alliances of the INDIANS, by settling towns, by giving their protection to the weaker tribes, by establishing an useful and equi|table commerce:—if the people are assiduous, by a blameless con|versation, by commercial integrity, and general charity, to adorn the doctrine of GOD OUR SAVIOUR:—such a system of divine truths, most persuasively recommended by a benevolent policy and consistent morals, would, though silently and imperceptibly, diffuse the reputation and enlarge the extent of the gospel.

TO crown the auspices of this day, we may congratulate our age and country on that spirit of candour, charity and moderation, and those improved ideas of christianity; which are their just dis|tinction, and may assist these desirable effects. The boundaries of

religious freedom, the rights of conscience, and the terms of union, are so well ascertained, as to consist with the variations of human reason in apprehending divine truths. I cannot quit this argument, so pleasing to me, without expressing my hopes and earnest wishes, that this amiable charity, among those who agree in a common faith, may be continued, cherished and im|proved to so pure and bright a flame, that all may know, we are indeed the disciples of CHRIST.

MAY the favourable circumstances, with which THIS CHURCH is dedicated to HIS NAME, portend its future fortunes! may its walls be ever sacred to pure religion! and may WE so stedfastly emulate the earliest apostolic model, in faith and virtue, charity and de|votion; that as we are already admitted to all the privileges, so (by means of this pious institution) we may at length attain to the supreme felicity and promised honours of the* 1.26heavenly JERUSA|LEM! and may come unto the city of the living GOD, and to an innu|merable company of angels; to the general assembly and church of the first-born, which are written in heaven; and to GOD the judge of all; and to the spirits of just men made perfect; and to JESUS, THE ME|DIATOR OF THE NEW COVENANT.

AMEN.

Notes

• * 1.1

  1 Pet. ii. 6, from Isai. xxviii. 16. Eph. ii. 20.
• † 1.2

  1 Cor. iii. 9—15.
• * 1.3

  xx. 21. Hebr. vi. 1.
• † 1.4

  Mark i. 15.
• * 1.5

  Eph. iv. 18.
• * 1.6

  DR. S. CLARKE. Evidd. of Nat. and Rev. Relig. Prop. vi.
• ‡ 1.7

  CICERO, in a fine panegyric on LUCULLUS, reckons Revenge and Malice among that great man's Virtues. Admodum adolescens, cum fratre, pari pietate et industriâ praedito, paternas inimicitias magnâ cum glorià est persecutus. Acad. II. 1. See other instances of a loose Moral, in the same philosopher's agreable Oration for M. COELLUS. p. 447.
• † 1.8

  PLAT. in Alcib. II. p. 255, 256. edit. Jo. North.
• † 1.9

  Hebr. xiii. 12.
• * 1.10

  Hammond in loc.
• * 1.11

  Adv. of Learning. b. IX. §. 2. See also Ess. III. and the XIIIth and XIVth Sermm▪ of the Principles of Nat. and Rev. Relig. by DR. WARBURTON, now Lord Bishop of GLOUCESTER: on whose Authority (no less respectable than that of the Chan|cellor BACON) the Writer gladly rests his private opinion in some things that fol|low on this argument.
• * 1.12

  Eph. iv. 1 Cor. xii. etc.
• * 1.13

  ap. SOCR. H. E. IV. 32.
• * 1.14

  〈…〉〈…〉 attaché a 〈◊〉〈◊〉 Angli••an••, 〈…〉〈…〉 pas persecute les Non-confor|m••••••s 〈…〉〈…〉 ••amener. 〈◊〉〈◊〉 j••ge••it les hommes par les mo••urs, et les ••rais 〈…〉〈…〉 les vi••ieux ••••les mechants.

  〈…〉〈…〉 de Chev. NEWTON. p. 35.
• * 1.15

  in fractione Eucharistiae. Vers. Syriac.
• * 1.16

  1 Cor. x. 16. 17.
• * 1.17

  In urbe Templum aedificas? pulcherrimum id sit omnium in urbe palatiorum. in villâ? aequet, immo vincat, reliquas in villà aedes. MR. MEDE. b. II. p. 406.
• * 1.18

  Acts ii. 46. iii. 1. Of the stated forms of he temple and synagogue, and the history of ancient liturgies, see BINGHAM. Chr. Ant••qq. XIII. 5, and LEWIS. 〈◊〉〈◊〉 Hebr. III. 22.
• * 1.19

  1 Cor. xiv. 15.
• † 1.20

  1 Tim. ii. 1.
• * 1.21

  Mal. i. 8, 13, 14.
• * 1.22

  1 Cor. iii. 16. Eph. ii. 19—22.
• * 1.23

  Bp. WARBURTON. D. L. of Moses, b. II. § vi.
• † 1.24

  Isai. ••x.
• * 1.25

  The removing from our continent a turbulent rival would unite the Indians in the British interest and alliance. At present, either nation

  Utitur auxiliis, damni securus, et astu Debilitat saevum cognatis viribus Indum; Et duplici lucro committens praelia, vertit In se barbariem, nobis utrinque cadentem.

  CLAUDIAN. VI. cons. HON. 219.
• * 1.26

  Hebr. xii. 22—24.