The sanctity of a Christian temple: illustrated in a sermon, at the opening of Trinity-Church in Pomfret, on Friday, April 12, 1771. / By John Tyler, A.M. missionary from the venerable Society for the Propagation of the Gospel, at Norwich, in Connecticut. ; [Five lines of Scripture texts]

THE SANCTITY of a Christian Temple.

2d CHRONICLES vi.40, 41.

Now, my God, let, I beseech thee, thine Eyes be open, and let thine Ears be attent unto the Prayer that is made in this Place.

Now therefore arise, O Lord God, into thy resting Place, thou, and the Ark of thy Strength: Let thy Priests, O Lord God, be cloathed with Salvation, and let thy Saints rejoice in Goodness.

THIS house being built to the honour of God's holy name, with much unanimity and dispatch, through the favour of di|vine providence; and it being, from this time forward, to be devoted, set apart and dedicated, to the more solemn, public and immediate worship and service of the one supreme Lord of the universe, was the reason of my choosing these words of the wise King Solomon (uttered on a like occasion) for your consideration at this time.—My text is a part of that solemn and excellent prayer, which the wise man offered up to his maker, when he consecrated to his sacred service an elegant and beautiful edifice, even that rich and magnificent Temple, which he had erect|ed to that noble purpose. And although the work|manship and ornamental glory of the house, in which we are now assembled, are incomparably beneath those of Solomon's Temple; yet the words under consideration, may be as properly used at the dedica|tion

of this House, as they were at the consecration of that Temple. For the presence of God is as necessary in this Sanctuary, as in that of Solomon: You 〈◊〉〈◊〉 really need God's favourable attention to your prayers offered in this Church, as the Israelites did in their Temple. And if you worship in spirit and in truth, with sincere devotion and hearty affection; the God of heaven will as mercifully hear, and answer with as bountiful a blessing, those prayers you offer in this Church, and as readily afford you his gracious pre|sence and acceptance in this House, as he did the Israelites in that splendid Temple, which was adorn|ed with all the wealth and art of a potent empire. For, under the Christian oeconomy, Wherever two or three are gathered together in Christ's name, there will he be in the midst of them. A•••• notwithstanding heaven, and the heaven of heavens, cannot contain God; yet he will afford his presence to the faithful, in those Houses which are built for his honour, and devoted to his sacred worship and service. For, thus saith the high and lofty one that inhabiteth eternity, whose name is holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spi|rit of the humble, and to revive the heart of the contrite ones. Thy way, O God, is in the sanctuary, saith the royal Psalmist. So that, although the magnificence of this House will not compare with that of Solo|mon's Temple; yet if you are properly qualified for the divine favour, and in these courts offer up un|feigned, pure and holy worship, God will in a peculiar and glorious manner be present with a blessing. And since the occasion of our being now assembled together, is similar to that upon which the words of my text were first used; let us consider them, and

attend to the peculiar instruction which they are pro|per to afford.

Solomon entreateth the Lord God, that in case his people, for their sins, should be distressed by their enemies—by drought—by dearth—pestilence—blasting— mildew—locusts—caterpillars—or any kind of sickness, and should repent and pray to God, in or toward that house, he would hear and except their prayer, forgive their sin, and deliver them out of their cala|mity. And then, the wise King, drawing towards a conclusion, desires that God would be ready to hear, and graciously answer, all the faithful prayers, which should be offered up in that House upon any occasion whatsoever: Now, my God, let, I beseech thee, thine eyes be open, and let thine ears be attent unto the prayer that is made in this place. And then he requests of God to accept of that House for his Sanctuary; his resting place, where he might at all times be gra|ciously present: That he would direct and bless the endeavours of the priesthood for the good of the people; and grant his faithful worshippers great oc|casion to rejoice in his mercy, favour and protection: Now therefore arise, O Lord God, into thy resting place; thou, and the ark of thy strength: Let thy priests, O Lord God, be cloathed with salvation, and let thy saints rejoice in goodness.

This text is one remarkable instance of the reli|gious custom among God's people, in former ages, of setting apart, and dedicating Houses to the solemn worship of their maker. This custom, among the Jews, was under the direction and approbation of God: And performed by Solomon, with the imme|diate assistance of the divine spirit. And this has been almost the universal custom of Christians, ever

since they have been suffered to erect decent houses of worship. Hence we may infer from the text,

I. That God affords his more peculiar presence in those Houses which are devoted to his sacred worship; and hath a greater regard for them than for other places.

II. That God is treated with greater respect, ho|nour and reverence, by the public worship of his peo|ple; and will more graciously hear and answer their grateful praises, and sincere prayers, when offered up in his Sanctuary, than elsewhere. And,

III. The respect which is due from you to this House, considered as the Temple of God; and how you ought always to behave when you tread the courts of the Lord's House.

First, then, we learn that God affords his more pe|culiar presence in those Houses which are devoted to his sacred worship; and hath a greater regard for them than for other places. Arise, O Lord God, in|to thy resting place, thou, and the ark of thy strength.

That allwise providence of the supreme Lord of nature, which surveys, and constantly presides over the whole universe, doth nevertheless fix its pecu|liar attention upon some particular places * 1.1. God hath loved the gates of Sion, more than all the dwellings of Jacob; saith the Psalmist. Again, the Lord hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: Here will I dwell; for I have de|sired it. And accordingly, in the first ages of the Church, to have places set apart for religious worship, was the care of divine providence. The Patriarch Jacob was admonished from heaven to build an al|tar to the Lord, in that place where he had before appeared to him in a dream, where the Patriarch had

set up a stone for a pillar, and vowed, that if God would be with him,—that stone should be God's house:— This, said he, is the gate of heaven.—How particular were the directions which God gave to Moses con|cerning the Tabernacle! And how exact was he about the Temple! Though David was a man after God's own heart, and had made a prodigious prepa|ration of materials, yet, because he had shed blood, though it was the blood of the open enemies of the true God, he was not suffered so much as to lay the foundation of that sacred building: But the whole glory of the work devolved upon Solomon; whose heavenly wisdom, shining forth in a blessed time of uninterrupted peace and plenty, rendered him a more pleasing and unexceptionable instrument for so noble a purpose.

Again, when the Temple, for the sins of the peo|ple, was levelled with the ground, by an Assyrian army, yet, after the chastisement of a long captivity had fitted the Jews for the precious enjoyment of God's peculiar presence among them again, how won|derfully did God influence the heart of Cyrus, though a heathen Prince, to set forward the building of another Temple! And was not that shining miracu|lous cloud, which was often seen in and over the Ta|bernacle and Temple, called, by the Jews, Shekina, or majestic divine presence?—Was not this, I say, a most sensible and wonderful token of God's peculiar regard for, and special presence in that House, which was devoted wholly to his solemn worship?

Neither the horrible schism and rebellion of Corah, and his company, nor the sudden and awful ven|geance of heaven upon them, could desecrate or un|hallow their centers, because they had been devoted to the service of God. Said the Lord to Moses, the

censers of these sinners against their own souls, let them make broad plates for a covering of the altar; for they offered them before the Lord, therefore they are hallowed. And the case is just the same with respect to places which are consecrated to the worship of God.

Again, that God is peculiarly present in, and hath a greater regard for Houses and other things which are devoted to his service, than for those which are not, appears by the exemplary vengeance of God, executed upon the profaners and impious violators of them.

Sacrilegious depredations have ever been attended by the secret curse of God, and the invisible ven|geance of heaven * 1.2. This kind of wickedness hath con|sumed the families of Princes, demolished thrones, and laid whole kingdoms waste. When the Phili|stines routed the armies of Israel, and took from them the ark of God, what a dreadful curse was it to them, like a devouring plague in their very bow|els!—The vengeance of heaven struck Uzzah dead in a moment, for touching the ark; because, though he was zealous for its preservation, yet he had no right to meddle with it. When God delivered the law to Moses at Sinai, any beast that touched the mountain, was to be struck through with a dart; and to fall a sacrifice for a crime, which it was ut|terly unconscious of. We read that in the reign of Rehoboam, King of Judah, Shishak, King of Egypt, came up to Jerusalem, and took away the treasures of Solomon's Temple, even those utensils which had been devoted to sacred use: And we are told by Jo|sephus what happened to him, after this sacrilegious robbery.—When he returned to Egypt, great mis|chiefs befel his family; he burnt to death two of his

children; his brother conspired against him; and his son, who next possessed the throne, was struck blind. Afterwards the great Nebuchadnezzar robbed God's Temple: And we also read what judgments followed his sacrilege.—For being puffed up with his own greatness, and what he had done, we are told that his kingdom was taken from him; and he himself, by a judgment before unheard of, driven from hu|man society, and made to feed on grass with the beasts of the field; his impiety rendering him more proper to associate with brutes, than with those who were capable of religion.—And when his son Belshaz|zar became King, at an impious feast, he sent for the sacred vessels, which had been taken from God's Temple in Jerusalem, and made use of them to drink out of, in derision of their being devoted to the reli|gious service of the God of Israel: And while he was profaning and polluting them with his sensuality, he saw part of an hand upon the wall of his apart|ment in the palace, and the fingers writing his doom there in legible characters, viz. God hath numbered thy kingdom, and finished it.—Thou art weighed in the balances, and art found wanting.—Thy kingdom is di|vided, and given to the Medes and Persians. And the prophet Daniel, immediately before he interpreted the sentence, told him what this judgment was for: He declared to him, that though he knew the impi|ety of his father, yet he had not humbled his heart; but thou hast lifted up thyself, said the prophet, against the Lord of heaven, and they have brought the vessels of his House before thee, and thou and thy Lords, thy wives and thy concubines, have drunk wine in them.— And we are informed that the sentence was speedily executed upon him; for that very night, Cyrus with his army broke into the city of Babylon, and took

from Belshazzar both his kingdom and his life. And many other remarkable instances of the execution of divine vengeance, upon the profaners, and sacri|legious violators of those things which were sacred to God, under the Jewish oeconomy, might be pro|duced.

Under the Christian dispensation also, history abounds with accounts of the same thing.

There is nothing (says an ingenious * 1.3 author) that the united voice of all history proclaims so loud, as the certain unfailing curse, that hath pursued and overtook sacrilege.

All this shows that God hath a peculiar regard for Houses, and other things, that are religiously devoted to his worship and service.

I will now just mention some of the reasons why God affords his more peculiar presence in those Houses which are devoted to his sacred worship, and hath a greater regard for them, than for other places.

One reason is, ‡ 1.4 that God esteems himself peculi|arly honoured by his people, when they pay him that respectful reverence, which the meeting toge|ther of considerable numbers in one place, and unit|ing in religious homage, doth express. And there|fore he is pleased to be more peculiarly present among them at such times.

Another reason is, that in Houses wholly devoted to the worship of God, the minds of men, being in some measure separated from all worldly objects, and removed from their temporal concerns, are less sub|ject to be diverted from devotion.

Another reason is, that Houses devoted to God, and used only in his service, do naturally inspire the minds of men with reverence for God and religion;

which tends to fit them for the divine presence and blessing.

Another reason why God so peculiarly regards his House, as commonly to punish the profaners and vi|olators of it with exemplary vengeance, is because that such proceedings tend to the disrepute of reli|gion, and are a daring insult upon the majesty of the invisible God: For assaulting a man's house, is insulting his person.

The last reason I shall mention (and that not the least of them) why God manifests a * 1.5 particular regard for Houses and other things which are devoted to his service, is because they are peculiarly his pro|perty. There is no holiness in these things, consider|ed in themselves, that occasions his regard for them; not even the most holy place in Solomon's Temple had inherently any more sanctity than any other place; but it was relatively holy, being in a pecu|lar manner God's property. Not but that God is the absolute proprietor of all things; yet nevertheless those things, which men have no right to use, except in his immediate service, may be peculiarly called his property; while he hath granted to them the free use of all other things which come in their way, for their temporal comfort and support.

These things are peculiarly the property of God, which he hath chosen, and set apart for his own use and service. Of every tree of the garden thou mayest freely eat, said God to Adam; but of the tree of the knowledge of good and evil thou shalt not eat.—Thus also God chose the gates of Sion, and the tribe of Levi.

That is likewise the peculiar property of God, which men set apart and devote to his immediate

service. In this case, men give, or more properly return, as an offering to God, that which he hath first given to them. They relinquish, quit and deli|ver up to God, all their right or liberty to use those things as their own property, as for any worldly pur|pose, which God hath freely granted to them, for their own secular use. Upon which donation or de|dication, the property of the things given, and the use of them, are alienated and absolutely changed: So that men have no manner of right to the use of them, except in that immediate service of God, to which they were appropriated. And God will en|dure no rival or competitor in them: But the man who profanes, invades or violates them, is guilty of a sacrilegious usurpation; for which the vengeance of heaven is armed against him, and the curse of God will consume him. Man's giving up, and devoting to the immediate service of God, Houses, or other things, is now, under the Christian oeconomy, the foundation of his peculiar property in them.

That man who takes upon him the office of a priest in Christ's Church, doth so give himself up to God and to his service, that he hath no more right to dispose of himself to any other employment, than he hath to command the service of one who is supe|rior to, and absolutely independent of him. And Houses given up to God, and devoted to his imme|diate service, are peculiarly his property. And men have no more right to appropriate them to any other use, than they have to dispose of other mens estates: Nay, the crime is, almost beyond comparison, great|er and more aggravated, because it is sacrilege—an hostile robbery, perpetrated against the supreme ruler of the universe, who is an infinite benefactor,

in open contempt of his authority, and the instituted means of his grace.

And considering with what bold and undaunted confidence men are sometimes apt to invade the pro|perty of an invisible, though almighty avenger, a religious and public dedication of Houses to the sacred worship and service of God, as it doth im|press a more sensible respect and reverence, a deep|er awe and veneration upon the minds of the people, is certainly a matter of no small importance.

And for dedicating Houses to the public worship of God, and imploring his presence and favourable acceptance of the prayers and praises offered up in them, we have the express warrant of scripture; par|ticularly in the account of Solomon's dedicating the Temple: For when Solomon had made an end of pray|ing (as a testimony of divine approbation) the fire came down from heaven, and consumed the burnt-offer|ing and the sacrifices; and the glory of the LORD filled the House.

Now, some of the reasons (besides those already mentioned) why God hath required, and is more especially pleased with public worship, are these; * 1.6 that as we are made social beings, and are sensibly affected by each other, so we are commonly more zealously affected with what we transact in society and fellowship one with another.—Again, as we all enjoy the same common blessings, both temporal and spiritual; so these enjoyments do most certainly demand a common and social return of praise. And as we all, in general, have the same necessities; so for the attainment of what we all equally need, it is, in all reason, most fitting we should make our joint addresses and supplications to God. And as public

worship is our most reasonable service, and is expres|sive of peculiar respect and veneration; so nothing on earth is more beautiful and amiable, than an as|sembly of rational creatures, joining together with one heart, and one voice, in offering up their grate|ful homage to their supreme Lord and benefactor; as St. John, in the Revelations, represents the wor|ship of heaven, performed in the most perfect man|ner, before the throne of God.—Such social and public worship tends to knit our hearts together in Christian love and unity.

On such accounts as these, God doth require, and is, in an especial manner, pleased with the public and united worship of his creatures: And this is what oc|casioned holy David to say, that one day spent in the House of God, was better than a thousand elsewhere.— Indeed that our Maker is to be worshipped publicly, —that the more solemn, general and unanimous, our adorations and acknowledgments of him are, the more are they for his honour, and the more becoming our duty; is not only the voice of revelation, but even of nature and reason: Which appears by the universal consent of mankind, in every age and na|tion; so that there never have been any communities of men, who did not cultivate some kind of public religious worship. And from the earliest ages of Christianity, it hath ever been the practice of its pro|fessors (as appears from their constantly meeting on the first day of the week, to break bread) unani|mously to join, in devoting themselves to God, in his solemn worship and service. Accordingly St. Paul exhorts Christians, not to forsake the assembling of them|selves together.—And we read that the Apostles lifted up their voice to God with one accord; and our Church is so happy as to follow their excellent example. St.

Paul exhorts us, with one mind, and one mouth, to glorify God.

But then public worship requires some particular place for the performance of it. Private devotions may be performed in any place; though some are more convenient than others. We read that God is about our path, and about our bed: And the more solitary the place, the better we may perform such addresses. But public worship demands a decent House, a convenient reception for numbers to resort to, at stated times; a building set apart and di|stinguished from common use, to which we may re|treat from the world and its cares. And such Houses being given up by us, as an offering to God, and devoted to his immediate service, ought to be as commodious, elegant, and magnificent, as our abi|lities will admit of.

But if any are inclined to blame the custom of the professors of the Church of England, for expensively adorning their Houses of public worship, where they are able, I would ask them, whether being sparing in our offerings to God, doth not manifest, in us, as ungrateful, sordid narrowness of soul, and as great disrespect to our Maker, as was shown by those Jews of old, who offered up for sacrifice the blind and the lame, whose offerings God abhorred? And is not a liberal offering to God, an indication of respect to him, and regard for the honour of religion? Did God, who changeth not, ever disapprove of the pro|digious magnificence, and costly ornaments of Solo|mon's Temple? And did he not, by the mouth of his prophet Haggai, severely reprove his people for their sparing contributions to the second Temple? Is it time (said he) for you, O ye, to dwell in your ceiled houses, and this House lie waste? Build the House, and

I will take pleasure in it, and I will be glorified, saith the Lord.

That the House of God should be at least com|modious, decent, clean, and comely, is what we might reasonably expect everyone would approve of, who pretends to any reverence for God or religion. Saith the pious and worthy Dean Stanhope,

Far from us be all ornaments, misbecoming the worship of a spirit, or the gravity of a Church. But sure it hath a very ill aspect, for men to be content|edly and sordidly frugal, and to think that well enough in God's House, which they would not en|dure, even in the meanest apartments of their own. Religion should not be dressed in the habit of a wanton; but do not deny her that of a matron.— Let her be modest in her garb; but withal comely and clean; and allow her enough, not only to pro|tect her from shame and contempt, but to draw some respect too. If some have injured her by a false and too artificial beauty, this is no reason why we should think it a virtue, to turn pious clowns and slovens, by running into the contrary extreme, and,

instead of worshipping the Lord in the beauty of holiness, address him "in the dirt and deformity" of slovenliness. If we are contented with meanness and ugliness in the House of God, and being able, are however penuriously unwilling to provide what is honourable for his worship, though it be under pre|tence of regarding only spiritual worship, heart wor|ship, and the like; yet do we not tempt, nay, even provoke mankind to distrust and ridicule our profes|sions of piety, and to despise the service of God? And do we not also incur the peculiar indignation of heaven? If ye offer the blind for sacrifice, is it not evil? And if ye offer the lame and sick, is it not evil? Offer

it now to thy Governor, will he be pleased with thee, or accept thy person? saith the Lord of hosts. If we are willing to enjoy the best of every thing ourselves, and think any thing good enough for God's service, we may call him Father, Lord, or Master, or what we please; yet these sentiments and proceedings are plain indications, that he is not the supreme object of our love and reverence.

In the next place, as no reason can be given, why God should not be as graciously present in each House, that we now dedicate to his worship, as he was in the one Jewish Temple; so these words of the Lord, ut|tered by the Prophet Isaiah (among many other testi|monies of scripture) seem fully to evince it: My House shall be called the House of prayer for ALL peo|ple. By which the introduction of the Gentiles into the Church of God, is plainly foretold; and that whatsoever House they should devote to his service, and assemble in for worship, should be called God's House of prayer, as the Jewish Temple was. And agreeable to this, St. Paul wrote to Timothy, who was then at Ephesus, hoping, said he, to come unto thee shortly; but if I tarry long, that thou mayest know how thou oughtest to behave thyself in the House of God, which is the Church of the living God. These words of the Apostle are a sufficient explanation of those recorded by the Prophet Isaiah, which were just now mentioned.

Accordingly it is the custom of the Church of England, when Houses are built and resigned up to God for the purposes of his worship, to assemble in them, and to join, with one accord, in public prayers and praises; to have sermons preached suit|able to those occasions, in which public declarations are made, that those Houses are devoted to God,—

dedicated to his religious worship and service, and from that time forward are to be esteemed sacred to God and religion. The peculiar presence of God is invoked, and his favourable attention to, and espe|cial blessing upon those persons, who shall faithfully seek him in those places. This tends to make such places venerable in the eyes of men, and to draw down a divine blessing on worshipping assemblies.

If any should be inclined to cavil, and say, not|withstanding what hath been offered, that such form|al dedications are either needless or superstitious; I would recommend to their consideration, the grand solemnity of dedicating Solomon's Temple, and the miraculous testimony of divine approbation, con|sequent thereupon. And why are such dedications less proper now? * 1.7 Eusebius (the first Christian hi|storian, after the Apostles) mentions the dedication of Churches, as generally practised by the primitive Christians. He tells us the particular manner in which this ceremony was performed, and stiles it a custom of the Church becoming God. In a word, all na|tions who have retained any venerable sentiments of God and religion (whether Christians, Jews, or even heathens) have ever practised solemn, formal dedica|tions, when they set apart Houses for religious worship and service.

But though, after our Churches are dedicated, we attribute no inherent holiness to them, but only re|lative, as being set apart from worldly uses, and de|voted wholly to religious purposes, yet some are apt to accuse us of having a superstitious regard for the Houses themselves. Are they not wood and stone, say they, as well as other buildings? I answer; this cavil is the language of that recent kind of refin|ed

and spiritualized piety, to which Jesus Christ and his Apostles were utter strangers. Our Lord had such zeal for the honour of God's House, that he himself drove out of it the buyers, sellers, and other invaders of it. And St. Paul reproved the Corin|thians, for profanely eating or feasting in their Churches. Have ye not houses to eat and drink in? Or despise ye the Church of God? said he.—I have now done with the first general head of discourse, and proceed to show,

II. That God is treated with greater respect, ho|nour and reverence, by the public worship of his people; and will more graciously hear and answer their grateful praises and sincere prayers, when offered up in his Sanctuary, than elsewhere. Now, my God, let, I beseech thee, thine eyes be open, and let thine ears be attent unto the prayer that is made in this place, said So|lomon, when he dedicated the Temple. And soon after God answered him, saying, now mine eyes shall be open, and mine ears attent unto the prayer that is made in this place. And no reason can be given, why God should not be as well pleased now, with public wor|ship in his own House, as he was under the Jewish oeconomy; for numbers publicly to assemble, in or|der to worship God, is evidently a token of respect and reverence for him: But it is still more so, when they wait on him for that purpose, at his own House. And consequently God will more graciously hear and answer prayers and praises, when offered up in his Sanctuary, than elsewhere. Public worship, for se|veral reasons, is extremely necessary and becoming, (as I have shown under the preceding head of this discourse) and so is peculiarly entitled to the divine attention and blessing.

I have already proved that God is peculiarly present in Houses which are devoted to his worship: But what other valuable purpose can his peculiar presence there answer, or what else can be meant by it, but his being peculiarly ready to hear, answer, and bless those who worship him, as they ought to do, in his own House? What else can the special presence of God signify? The author and governor of all worlds is not a corporeal being: He cannot be confined within any place, or contained within any particular limits; for heaven, and the heaven of heavens, cannot contain him: But universal extent is filled with the immensity of his presence and existence. The special presence of God, in any particular place, must therefore signify, that he is, in that place, peculiarly gracious and merciful. Hence David prayed that God would send help from the Sanctuary—and declared that his way is in the Sanctuary—that from Mount Zion, the Lord commanded his blessing, even life for evermore.— And Christ hath told us, that where two or three are gathered together in his name (for public worship, in ac|knowledgment of him) there he is in the midst of them.—From these observations it plainly appears, that God is treated with greater respect, honour, and reverence, by the public worship of his people; and will more graciously hear and answer their prayers and praises, when offered up in his Sanc|tuary, than elsewhere. But I proceed to show, in the

III. And last place, the respect which is due from you to this House, considered as the Temple of God; and how you ought always to behave when you tread the Courts of the Lord's House.

There is something so great and affecting, so beau|tiful and solemn, in the appearance of a congre|gation, when united in religious worship, each one

joining both with heart and voice, in paying homage to the Almighty King of glory in his own Sanctuary; that nothing on earth besides can so nearly resemble the transcendently glorious exercises of heaven. For the blessed angels are represented as jointly paying, with united voices, their grateful, solemn, and joyous addresses, to the supreme governor of the universe, in such a language as this, holy, holy, holy LORD GOD of hosts, which was, and is, and is to come; hea|ven and earth are full of thy glory: Great and marvel|lous are thy works, O LORD GOD Almighty; just and true are thy ways, thou King of saints.—Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and to the Lamb for ever and ever.— What can be more delightful at present, than to imi|tate the worshipping choirs of heaven, and to make that our pleasing employment now, which hereafter is to be our business and delight for ever? If we hope to enjoy the company of pure and holy spirits above, is it not extremely proper and necessary for us to learn their blessed practice while here on earth, by habitu|ating ourselves to those religious exercises, in which the happiness of heaven consists, and by which we shall become more and more fit to be partakers of the inheritance of the saints in light, until we are ready to join our kindred spirits above?

And as this House is built for the honour of the Deity, and given up to these religious exercises, so let it be devoted entirely to this use. And as it is now set apart for the convenience of public worship and religious service, so take notice and remember, that it is dedicated to this holy purpose, and resigned up to the supreme Majesty of heaven. Let it therefore be, from this time forward, sacred to ALMIGHTY GOD, by the name of TRINITY-CHURCH.

Now then let us all heartily and devoutly address the throne of grace, as Solomon did on a like oc|casion.—Arise, O Lord God, into thy resting place: Let thy priests, O Lord God, be cloathed with sal|vation, and let thy saints rejoice in goodness. Let, we beseech thee, thine eyes be open, and let thine ears be attent unto all the prayers that are made in this place. May the holy spirit of God attend the ex|ercises of this House, and the means of grace be ever successful here. May the reading of the word of God, and the preaching of the gospel in this House, through the rich blessing of God, produce the heavenly fruit of holiness, and lead many souls to eternal life. May all those, that shall here be taken into the covenant of grace, by baptism, be sanctified and constantly led by the blessed influences of the divine spirit: May they stedfastly adhere to their sacred engagements;

ever remain in the number of thy faithful and elect children; and be everlastingly rewarded by thee,

O heavenly Father. And may all those who shall here devote themselves to God, in the participation of the Lord's supper, in commemoration of the death of their dear Redeemer, receive plentiful communi|cations of the divine spirit; never disgrace their holy profession, but faithfully perform their sacred obli|gations, and grow up in holiness and comfort through faith, unto eternal salvation.

And grant, O heavenly Father, that thy people who shall wait upon thee, and devoutly offer up pure and holy worship, in this House of prayer, may enjoy all the privileges, and blessings of the covenant of grace, which is in all things well ordered and sure.— And when thy judgments are abroad in the earth, to punish the wickedness of men, and thy people in this place shall be distressed with mortal sickness, or any

other sore calamity, if they shall repent and turn to thee, then, whatsoever prayer or supplication shall be made by any man, or by all thy people, in this place, when any, or every one shall know his own sore and his own grief, and shall spread forth his hands in this House: Hear thou from heaven, thy dwelling place, and forgive; deliver them out of their calamity, send forth thy blessing upon them, grant thy mercy and favour unto all those who implore it, through the atonement of thy Son; and cause the hearts of the dis|obedient to turn unto the wisdom of the just; that thy people in this place may fear thee, and walk in thy ways. And being planted in the House of the LORD, may they flourish in the courts of thy House, O God, bring forth the fruit of thy spirit, even goodness, and righteousness, and truth; and enjoy both the blessings of thy House here, and life for evermore!

Grant that this people may speedily be supplied with an able, spiritual guide, who shall profitably explain to them the word of truth; be an ornament to his profession, a worthy Ambassador of God, and Messenger of Christ, a bright shining light in this Sanctuary: And give thy people in this place occasion to cry out, how beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! Grant this, O Lord God, for Jesus Christ's sake, our only Mediator and Redeemer▪ Amen.

And now, my brethren, you are to consider this House, as it truly is, the Temple of the living God: And to behave in it, at all times,

as under God's more immediate presence and observation.

How dreadful is this place! surely this is none other than the House of God; this is the gate of heaven, said the asto|nished Patriarch Jacob, when he arose from his dream

or vision, in which the divine presence appeared in a glorious view. What can be expressed with a more majestic solemnity than this sentence which he utter|ed? How dreadful! as much as to say, though this is a desert which is wild and solitary, destitute of cultivation and the conveniences of life, where I have reclined my head on a pillow of stones; yet how awfully venerable is it, since the immortal God hath consecrated it with his holy presence! Surely the LORD is in this place, said he, and I knew it not.

When God appeared in visions formerly, and wheresoever he was publicly worshipped, his people had a powerful sense of his presence, and, when in such places, always expressed the most awful vene|ration. So, my brethren, ought you to behave, when you are in this House. And to wait upon God here, ought to be your peculiar delight. LORD, I have loved the habitation of thy House, and the place where thine honour dwelleth, said holy David. And he knew no happiness on earth, equal to that of re|sorting to the Sanctuary of God: For when he was under the greatest personal distresses; when his own children rebelled against him, and sought his life, when his friends deserted him, and his enemies tri|umphantly reviled him; no trouble seemed to be so deeply fixed in his heart, as his banishment from the House of the Lord. My soul longeth, said he, yea even fainteth for the courts of the Lord: My heart and my flesh cry out for the living God.—O send out thy light and thy truth, let them lead me, let them guide me unto thy holy hill, and to thy Tabernacle! Then will I go un|to the altar of God; unto God, my exceeding joy: Yea upon the harp will I praise thee, O God! my God! How earnestly did the Prophet Daniel entreat his Maker that the Temple might be rebuilt? Cause thy

face to shine upon thy Sanctuary, that is desolate. Thy ser|vants take pleasure in her stones, said he, and favour the dust thereof. They had a veneration for the very ruins of the House of God; and loved the meer dust and rubbish of Sion, more than all the sump|tuous palaces of Babylon. So ought you to regard and reverence this House, this Temple of the liv|ing God.

Now the very notion of reverential respect, pro|perly includes two things: * 1.8 An inward esteem of what we regard or reverence, and the expression of that esteem by suitable external actions. No one can pro|perly be said to reverence any thing, unless from his heart he bears a regard to it. Without this, all outward show is but meer hypocrisy. And the esteem ought always to be in proportion to the worthiness of the object. There is a degree of re|verence due to God, which can be due to none but God: He justly claims our supreme veneration. But then his House, and every thing besides, that relates immediately to divine worship, claim a low|er degree of our reverence and respect.

In the present case, the reverence which we owe to this House of God, doth not arise from the meer building itself; but from its being a place solemnly dedicated to religious worship; where we, as being his children, are to receive the blessings of the Father of spirits: And where, as being the work of his hands, we are to worship, fall down, and kneel before the Lord our Maker. The inward esteem and re|verence which is due to the House of God, is in scrip|ture expressed in the most affectionate language:— How amiable are thy Tabernacles, O Lord of hosts! said David. How hearty was the respect which our

Saviour paid to the Temple, when, with a pious in|dignation, he cast out them that sold and bought therein? And while we remember the pious regard and zeal of our blessed Lord, for his Father's House of prayer, and reverence this House only on God's account; we need not be afraid of carrying our veneration for it too high. The danger, my brethren, is that you will not retain in your minds such a powerful sense of the holiness of this House, and of the spe|cial presence of God in it, as becomes you. You are always to remember that the lofty Majesty of heaven is peculiarly present here; and that it is your duty to approach him with respectful awe; with godly fear and reverence, with an holy dread, and most profound submission.

But this brings me to speak of the other part of that reverence, which is due to the sacred Majesty of the invisible God, and to this edifice, wherein he is pecu|liarly present. This consists in such actions or out|ward behaviour, as are most expressive of your inward respect, and venerable regard for them. And I en|treat you all to consider, that whosoever bears a sin|cere regard to any thing, will not fail, on proper occasions, to express it, by his outward carriage and demeanour. When we see a man treat another with rudeness or indifference; we do not fail to conclude that he wants a real respect for him. And so, when you see a man behave in God's House of prayer with an air of vanity and irreverence, you may also reason|ably conclude, that he regards neither the House he is in, nor the presence and authority of that being, who hath commanded him to keep his Sabbaths, and reve|rence his Sactuary.

But, for creatures so weak and degenerate, so mean and sinful as we are, the most submissive pos|tures

that we are capable of, are hardly low and humble enough, when we approach the supreme Ma|jesty of heaven and earth, in his own House; a God of infinite holiness, in whose presence the very angels, though a more noble order of beings than we are, and free from all guilt; yet are said to veil their faces, to express their solemn respect and reverence; and to bow down before him, in token of awful submission.

Therefore, whensoever you assemble in this House for worship, as a public acknowledgment of the most high God, by no means allow yourselves in any idle, inatten|tive, irreverend gestures, lest, under the hypocritical pretence of giving God your hearts, you afford him not even so much as the service of your bodies. And I entreat all those, who are fearful of showing the su|preme God of heaven too much outward reverence and respect, to remember that he is the creator of their bodies as well as their souls: That he preserves and supports them both; and that he requires, and hath an equal right to the worship and service of both. Glorify God in your body, saith St. Paul, and in your spirit, which are God's. And again saith he, I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy and accepta|ble unto God, which is your reasonable service. Such a service is very agreeable to reason, which teaches us, that he who made the body, hath a right to the worship and service of it.

One would think experience alone sufficient to prove to a Christian, the efficacy of a serious, humble, outward deportment of the body, in order to excite and cherish in the soul a sincere and lively devotion. Christ, our blessed Redeemer, who did not come into the world to encourage superstition; yet, when he earnestly prayed, just before his crucifixion, that if

it were possible, that cup might pass from him, did not refuse the most humble posture: but kneeled down up|on the ground. And can any who pretend to name the name of Christ, refuse to follow his example? Will they presume to address God with less deference than his own Son our Lord and Master did! Will they dare to be so rude and indecent, so bold and un|becoming, when they are in the special presence of the sacred Majesty of heaven, as to compose them|selves into a sleepy posture, or behave themselves as carelesly as though they were in their own houses, without appearing to have the least veneration for God's Sanctuary, and the worship of their Maker, who can destroy them in a moment, with the breath of his mouth! Is it not, my brethren, prodigious strange, that men, while they pretend to honour God, should affront him to his face! But it is still more wonderful, if possible, that any of the professors of Christianity should be deluded with such false no|tions of reverence, as to imagine that their outward behaviour, such as kneeling at prayers, bowing at the name of Jesus, in the rehearsal of what they believe, standing up when the Psalms are read or sung, and the like, is so far from being any part of religious reve|rence, or divine worship, as justly to deserve the name of superstition! Not considering that the worship of the body, is as really our duty as that of the soul: And that it is absolutely impossible for our souls to be well affected and piously devout, while we do wilfully or scornfully refuse to honour and reverence God with our bodies, in the manner that St. Paul exhorts us to do.

Therefore, my brethren, I do entreat you, by no means to neglect bodily worship, which is your indispensable duty, and very useful to recall your

wandering thoughts, to the exercises of inward devo|tion, and to increase and keep up your religious zeal and piety. Be very careful to avoid all in|decent, careless, indifferent, lolling, slovenly gestures, in the public worship of Almighty God. Do not stand up when you are commanded to kneel, nor sit down when the rules of the common prayer re|quire you to stand; but know assuredly, that all incli|nation to oppose these rules and orders is irregular, and proceeds either from inattention, laziness, indif|ference, a disputatious temper of mind, or from that perverse pride and obstinacy, which are owing to the vile suggestions of the great enemy of man|kind.

A mind truly pious and devout, will unavoidably show its sincerity, by an humble, religious, and re|verential deportment of body in the House of God. And I think it must be morally impossible, for men, who have a sincere regard for religion, to come to Church, without discovering, while in the peculiar presence of their Maker, some tokens of religious re|verence, in their bodily behaviour. A sincerely good man is sensible of the great duty and advantage of waiting upon God in his House: He so well consi|ders his own infirmities, and hath so solemn a vene|ration for the divine presence, that, while he is in the exercise of devotion, and all the time that he remains in the House of God, he imagines no care nor cir|cumspection too great, for the suitable conduct both of body and soul. Whereas many people attend public worship in God's Sanctuary, with such a care|less indifference, as amounts to a strong indication of a wicked and perverse, of an obstinate and pro|fane temper of mind: So that we have just reason to suspect, and fear, that the inward disposition of

their souls is of the very same cast with the haughty negligence, and lazy indecency, of their bodily de|portment.

But,

in order to your duly reverencing this Sanc|tuary

of the most high God, you must behave in it

with that inward piety, and that outward hu|mility, which so august a presence, and so mo|mentous a concern, require of you.

And that ye may do these things the better, you ought to pre|pare yourselves well beforehand: Which is pecu|liarly proper for us of the Church of England, since we may know, before we begin, exactly what we have to do: And have therefore a great advan|tage in preparing for the due performance of it.

When you offer up your public addresses to God in this House, though the words are ready prepared for you to utter, yet you have enough to employ you, in presenting them to the throne of grace, with zealous attention and undisturbed devotion. They only, who heartily and affectionately offer up to God the words which they use (whether by the assistance of a book, or without) can be truly said to pray as they ought. But since we are ••••ak and imperfect creatures, un|able to transact many things at one and the same time, it is evidently most proper for us, when we publicly worship God in his own House, to have nothing else to do, for the exercise of the soul, but to employ it in offering up, with fervent devo|tion, what we have very often considered, and do well understand: That we may not spend our time in studying how to tickle each other's ears, and rack our heads with invention, while our hearts ought to glow with the most solemn devotion: And that we may not be employed in considering the new peti|tions which we hear, and whether they are fit for

us to join in, while we ought to do homage to God with our voices, and to reverence him with the warm affections of our hearts. He that useth our liturgy in public worship, with that holy devotion of soul which he ought,

can never complain that forms of prayer stint the spirit, or make men lazy and idle.

To make you sincerely good and pious, whether you will or no, is not in the power of the Church of England. All our Church can do, is to assist you, in the best manner, concerning your devotions, and to lead you in the surest and most direct course to heaven. And this she hath done with peculiar wisdom and piety. And if you comply with her di|rections, you will reap the blessed benefit, and rejoice in so great a privilege. But if you will not observe the rules prescribed, and accordingly should not receive any manner of good to your souls; yet that will not be the fault of the Church, but entirely your own.— Therefore I exhort and intreat you all, for the ho|nour of Christianity, for the glory of God, and for the benefit of your own immortal souls, to make a right use of our public liturgy. In order to which, you must often peruse it; take care to understand it; and prepare yourselves for the due performance of your part in it. And to assist you, I will now, in a few words, explain to you the right use of our morning and evening service.

Our public devotions begin with two or three short sentences of scripture, expressive of our wicked|ness, and of the mercy of God: After which is pro|nounced by the minister, "a serious exhortation to repentance;" that the minds of the people may be impressed with a humble sense of their sins, that they may recollect their many iniquities, and that they

may be properly disposed to enter upon the great du|ty of repentance: Accordingly, then followeth a general confession of sins, imploring forgiveness; to be said by the whole congregation, by minister and people alternately, with a solemn voice, all kneeling, and with a truly humble and penitent heart. After which, the priest alone uttereth the absolution; which is a declaration that God will be merciful to all true penitents. And when this is performed, the remembrance of God's mercy will tend to make us submissive, dutiful, and thankful. Then we may, with comfortable assurance, call God our Father, in that form which Christ hath taught us. Accordingly the minister and people, all as one, repeat the Lord's prayer. Thus the honest Churchman, the pious Christian, receives divine comfort in the House of God. For though he frequently offendeth through the infirmity of his nature; yet he doth as often re|pent, and always, when he is in the Sanctuary, implore pardon. And so, by constantly mortifying and bewailing his sins, he obtains an habitual aver|sion to them: And from the sincerity of his repent|ance, derives a joyful hope of pardon, and of the favour of his Maker, through the gracious medi|ation of his kind Redeemer.

The Psalms, which consist chiefly in praises, come next in our liturgy: And in order to the due per|formance of this part of our worship, we must frequently and attentively consider the Majesty and goodness of God. And our minds, being properly affected therewith, will be prepared to hear, with dutiful attention, the portions of scripture read by the minister: And we shall be disposed to receive them as spoken to ourselves; since all scripture is given by inspiration of God; and is profitable for doctrine, for

reproof, for correction, and instruction in righteousness. —And if we are thankful to God, as we ought to be, for the light of revelation, we shall be disposed to utter, with a heavenly transport of joy and devo|tion, among others, that most divine anthem,

we praise thee, O God, we acknowledge thee to be the Lord.

Thus we shall serve the Lord with gladness, praise him publicly with chearfulness, and take peculiar delight in the courts of the House of our God.

The remaining part, both of our morning and evening service, doth most intimately concern our temporal and eternal interest: And consists in a num|ber of petitions, for all those good things which we need, relating both to this life, and to that which is to come. And that we may perform this part of our public service to God's acceptance, and by his blessing obtain what we ask for, it is absolutely necessary that we pray with faith and humility: And be also well persuaded, that we ask for nothing but what is both lawful and expedient. And in order to this, we must frequently and seriously consider what it is we pray for. Therefore it is very neces|sary for you to read and examine, with diligent at|tention, the common prayers, and the several di|rections contained in the rubricks. And I assure you, that the liturgy of the Church of England is the best collection, both of prayers, and rules for public worship, that can be found among all human compositions. And as you have the best assistance for publicly worshipping the supreme Lord of the universe, that human wisdom hath ever yet contriv|ed; so it will greatly increase your condemnation, if you neglect to make a good use of it.

I shall not, at this time, undertake to consider, in any particular manner, the case of those who dissent from our solemn and divine method of worship, for the sake of extemporary prayers, and undigested effu|sions. Let me only observe, that those who com|plain, that they cannot be religiously devout in our form of worship, will hardly be sincerely so in their own.

He that intimately knows the secrets of all hearts, ought not to be addressed with rashness and inconsi|deration: Nor to be treated with idleness or wanton|ness. But we must pray with faith and zealous attention, with humble reverence and sincere devo|tion, in order to meet with divine acceptance. And he that is not affected with the humility, solemnity and piety of the public prayers of the Church of England, must, I am sure, be either stupidly inattentive, or perversely stubborn, or perhaps otherwise extremely vicious in his disposition and behaviour.

And as to bodily worship, it must be very impro|per to leave every one to follow all the whims that can be started by his own private fancy, either to sit, stand, or kneel, just as he pleases. Therefore, like a wife and good mother, tenderly concerned for the true interest of her spiritual children, our Church hath directed and commanded us, to behave in each part of our public worship, as she judged to be most becoming. When we earnestly implore the greatest of mercies, such as the forgiveness of our sins, the influences of the divine spirit, deliverance from all calamities, the continual preservation of our souls, of our bodies and estates, and the mercy and favour of God towards others, we are required to kneel. While the word of God is read or preached to us, we are allowed to sit down, provided we are serious and

attentive, and behave with proper decency. And when we are rehearsing the creeds, which contain the substance of our Christian belief, or while some part of the gospel, particularly adapted to the season, is read to us, we are commanded to stand up, in token of respectful reverence. And, at all times, when we either read or sing the praises of God, as they are contained in the Psalms, or those Hymns which we use, let us by no means refuse to stand up, which is the most becoming posture for thansgiving and praise. David exhorts to praise the Lord—STANDING in the Lord's House. And we read, concerning the worship at the dedication of Solomon's Temple, that when the Priests and Levites praised the Lord—all Israel STOOD. Therefore, my brethren, you ought strictly to conform to all the rules and directions of the Church of England, respecting public worship, since they are agreeable to the highest reason, plainly warranted by sacred scripture, and the most of them no less than divine commands.—I need not explain to you any more of the particulars of our worship: They are all to be found distinctly set down in the Common Prayer-Book; to that I refer you.

After what hath been said, is it not surprising, that any should be so stubborn and disobedient, as to dis|sent from the directions of our liturgy, which are so wise and rational; or from our method of worship, which is so easy and becoming, so pious and humble, so plain, beautiful and solemn? Since the worship of the Church of England doth agree so exactly with reason, with the commands, exhortations, and pious examples which are recorded in holy scripture; let it be suitably impressed on your minds, that if you wil|fully refuse to comply with it, you will most certain|ly incur the vengeance of heaven, for disobedience to

your proper governors, both in Church and State: Because your compliance with the liturgy, is required and commanded by the authority of both; whom you are bound to obey in every thing that they enjoin, which is not forbidden by the laws of God. But though I accuse people of irreverence, for not standing when public praises or thanksgivings are offered up, or for not kneeling in the time of solemn public prayer; yet I know very well, that many will speak of these attitudes as matters of indifference, notwithstanding they are both absolutely commanded in holy writ, and are also agreeable to the constant example of all the scripture worthies. But suppose they were indiffer|ent, one might reasonably imagine, that no wise or good man would run the risque of drawing upon himself the displeasure of heaven, for not complying with the commands of lawful authority, in what is so easy to be performed, and in what he confesseth to be indifferent, and so not sinful. Submit yourselves, faith St. Peter, to every ordinance of man, for the Lord's sake.—And to the same effect are the following words of St. Paul, let every soul be subject unto the higher power; for there is no power but of God: The powers that be are ordained of God. Whosoever therefore resist|eth the power, resisteth the ordinance of God: And they that resist shall receive to themselves damnation.

You may, with very little trouble, stand and kneel in public worship, as you are commanded: But the evils which you incur by refusing so to do, are great. A small portion of knowledge, with an honest, humble, and obedient heart, renders us ca|pable of the spiritual graces of the Holy Ghost. But when we wilfully and stubbornly refuse to comply with the ordinances both of God and men; and hew out for ourselves broken cisterns, by our own invention;

it must be just and right for God to resig•• 〈◊〉〈◊〉 to hardness of heart. For it is altogether 〈…〉〈…〉 who will not be happy, in the meth•••••• 〈◊〉〈◊〉 Christ hath provided, should be left to be 〈◊◊〉〈◊◊〉 his own way. Let this consideration be a 〈◊〉〈◊〉 with you, always to behave in this House of 〈…〉〈…〉 he hath commanded you, in these words, 〈◊〉〈◊〉 reverence my Sanctuary; and in subordination to 〈◊〉〈◊〉 comply with all the directions of your lawful ••••+periors. And I intreat you to suffer no ev•••••••••••• or excuses to deter you from it. Do not co•••••• it as a small, indifferent matter: For be ass•••••••• you will find it far otherwise in the end.

But to conclude, I intreat of you all, seriously 〈◊〉〈◊〉 consider what you have now heard: And I e••••+nestly wish it may have its due effect upon yo•• —You have heard that God is peculiarly presen•• in, and hath a great regard for, his House.— This should fix in your minds a respectful reve|rence for this House, which hath now been, in a solemn manner, dedicated to the most high God. You are to consider it as his peculiar property; so that you have no right to use it, except in his immediate service. And you ought to be awfully afraid of profaning it; since God is jealous for his honour, and for the place where his honour dwel|leth: Remember therefore, and never forget, that this is the Temple of God.

Again, you have heard that public worship, performed in the House of God, is peculiarly ex|pressive of reverence for him, and very acceptable to him. This ought to make you zealous and con|stant in attending public worship in this House: Since you have more reason to expect a blessing here, than elsewhere.

〈◊〉〈◊〉 in the last place, you have heard very par|••••••••••••y, what respect you owe to this House; and 〈◊〉〈◊〉 ••••u ought to behave in it. I beseech you 〈…〉〈…〉, to let these instructions sink deep into 〈◊〉〈◊〉 ••earts. Whensoever you come here, remem|•••••• ••hat you are in the immediate presence of 〈◊〉〈◊〉 who made and supporteth all worlds; who ••••••ws your most secret thoughts, and will hereaf|•••••• reward or punish every one of you according to •• deeds done in the body. Remember that the in|••••••itants of heaven are represented to us as wor|••••pping God jointly and in unity: Not by one, ••••presenting the remainder; but each acting for himself, in uniformity with the rest. Therefore accustom yourselves now to worship God jointly and uniformly in public, and to carry on an open and apparent part of divine service in God's Sanctuary on earth, that it may be natural and easy for you hereafter to join the Church triumphant, in al|ternate and uniform, in public and united wor|ship, at the throne of divine Majesty in heaven. And that this may be the delightful employment of us all, for ever and ever, God of his infi|nite mercy grant, through Jesus Christ our Lord.

Now therefore to the one, infinitely wise, good, and eternal God, in three persons, be rendered all honour and glory, thanksgiving and praise, might, majesty and dominion, world without end. Amen.

FINIS.

Notes

• * 1.1

  Vide South in eundem.
• * 1.2

  Vide South in eundem.
• * 1.3

  Dr. South.
• ‡ 1.4

  Vide Johnson in eundem.
• * 1.5

  Vide South.
• * 1.6

  Vide Johnson in eundem.
• * 1.7

  Vide South in eundem.
• * 1.8

  Vide Warren in eundem.