IT is generally agreed that this Pſalm, to which theſe words are an introduction, was compoſed for the uſe of the People of Iſrael at their three public and ſo⯑lemn feſtivals, namely, of Paſſover, Pentecoſt, and Tabernacles; when they were ſtrictly obliged by their law to come from all parts of Judea, and to appear before the Lord at Jeruſalem. At which times they were particularly commanded to offer, together with their ſacrifices, their united tribute of praiſe and adoration to God in his temple built and ſet apart for his more immediate ſervice.

[2]WE can hardly entertain any idea of religion without the appropriation of particular places for the more ſo⯑lemn exerciſes of it; where ſocieties of men aſſemble together to preſent "with one heart and one voice" their joint ſacrifice of homage, reverence, and affectionate acknowledgments to one common parent: which na⯑turally, at the ſame time, ſerve to unite ſuch bodies of men, already allied to one another by the ſame na⯑ture, in the cloſe and intimate ties of religion and be⯑nevolence.

AMONG the Jews, as their religion was taught them from Heaven, ſo we obſerve, a particular place of worſhip was built, by God's expreſs command and direction, at Jeruſalem; where all their tribes were indiſpenſibly bound to attend at ſome peculiar ſeaſons and ſolemnities, ſuch as thoſe I have before mentioned: and other ſubordinate places were erected in the country nearer and more convenient for their frequent atten⯑dance [3] at other times. And, in time, to ſuch lengths did the Jews carry their veneration for ſuch religious houſes, that the reſpect, which was at firſt enjoined to be ſhewn them by the Supreme Being for the beſt and wiſeſt purpoſes, (as we are moſt ſure all his command⯑ments are) degenerated at laſt into the groſſeſt ſuper⯑ſtition. They thought that the attention which they paid to the Houſe of God diſpenſed with all other obli⯑gations however natural and ſacred, and that no im⯑piety was ſo great, as the profanation or even the diſ⯑reſpectful mention of their Temple at Jeruſalem.

THIS was carrying things too far. Yet, that ſuch places ſhould "be had in honour," we may gather from numberleſs paſſages in Holy Scripture, and particu⯑larly from our Saviour's behaviour to the buyers and ſellers in the Temple; where, tho' at all other times he was moſt eminent for the gentleneſs and meekneſs of his deportment, yet on this occaſion he is obſerved [4] to have ſhewn the greateſt reſentment towards the pro⯑faners of that holy place, and to have accompanied his divine exertions with this reproof, "It is written, my houſe ſhall be called of all nations the houſe of prayer, but ye have made it a den of thieves." Mark xi. 16. 17. And ſo ſtrict a veneration did he himſelf pay and inſiſted that others ſhould pay to it, that St. Mark obſerves, that he would not ſuffer that "any man ſhould" even "carry any veſſel through the Temple."

AND agreeably to this divine pattern, the Apoſtles and firſt Diſciples of our Lord retained and cheriſhed in their minds great reſpect and veneration for ſuch religious edifices, and particularly for the Temple at Jeruſalem; where they are ſaid, in the Acts of Apoſtles, "to have continued daily with one accord," Acts ii.46. even after our Saviour's aſcenſion and the deſcent of the miraculous gifts of the Holy Spirit; and they al⯑ways choſe to repair, for religious worſhip, to houſes [5] already dedicated to God's Service; of which there were great numbers at that time in Judea and in other neighbouring countries: and never omitted, if poſſible, to aſſemble inſuch places, principally, "where prayers were wont to be made." Acts xvi. 13. But when "perſecution aroſe on account of the word," and the Jews "thought that they did God ſervice," not only "in putting them out of their ſynagogues," but alſo "in killing them," it is no wonder that we find them aſſembling "apart by themſelves for fear of the Jews," and that, as their religious tenets were become in ſome meaſure different, they found it neceſſary, that their places of divine worſhip ſhould be diſtinct alſo.— Notwithſtanding this; we obſerve, that as ſoon as they found any reſt from theſe perſecutions, the primitive Chriſtians, conforming to the example of their Divine Maſter and his Apoſtles, did not indiſcriminately uſe every place which preſented itſelf for religious pur⯑poſes, but that there were particular ſtructures ſoon ſet [6] apart by them, where they reſorted on all ſolemn occa⯑ſions, and where they were eſpecially exhorted to "con⯑tinue ſtedfaſtly in the Apoſtles' doctrine and fellow⯑ſhip, in breaking of bread and in prayer." Acts ii. 42. And in proportion as theſe intervals of reſt from the malice of their enemies increaſed, their attention to the erection of ſuch ſacred edifices is obſerved to have in⯑creaſed alſo. Wherever Chriſtianity was propagated, Churches were built, and the zeal of the early Chriſ⯑tians was not more diſcernible in the purity of their lives and manners, than in their generous contribu⯑tions towards ſuch undertakings.

BUT here we are obliged, with ſorrow, to conſeſs, that ſoon after the ſecure eſtabliſhment of Chriſtianity, an undue and ſuperſtitious veneration prevailed for ſuch places, and ſuch notions were annexed to them, as neither Scripture warranted, or the genuine uſages of primitive Chriſtianity authorized; which Chriſtians [7] at laſt carried ſo far, that they, like the Jews in the degenerate and declining period of their ſtate, thought that every virtue was compriſed in an intemperate zeal for the externals of religion, in ceremonies and in loud profeſſions of honour for the Church; which was at length rendered a refuge for, and the means of abſolv⯑ing the moſt enormous criminals.—Herein we can⯑not ſufficiently admire the wiſdom and moderation of the Church of England, which has ſteered between the two dangerous extremes of ſuperſtition on the one hand, and a fond ſpirit of innovation on the other. Guided by reaſon, by ſcripture, and the uncorrupted practices of early Chriſtianity, ſhe has retained and ſtrongly recommends a high regard for houſes erected to the honour of God, and has given directions to thoſe whom ſhe has appointed Overſeers over the Church of God, to ſet apart by prayer and decent ceremonies, theſe venerable Temples: And in compliance with the advice of St. Paul, "that all things ſhould be done de⯑cently [8] and in order" 1 Cor. xiv. 40. among her mem⯑bers, ſhe hath taken great care to provide ſuch conve⯑niences for the aſſembling together of the People of God, and ſuch helps and aſſiſtances to religion and medita⯑tion for them when aſſembled, as well by the accom⯑modation of decent religious houſes, of ceremonies and a compoſed form of prayer, as have procured her ſer⯑vice and polity from her warmeſt advocates the title of, "The Beauty of Holineſs," and from all ſober and well-informed Chriſtians both at home and abroad, the juſt tribute of honour and reſpect.

THUS have I mentioned ſuch obſervations as natu⯑rally occurred to me at this time, and are, I hope, ap⯑plicable to the preſent occaſion. But ſtill I muſt deſire you to underſtand, that theſe accommodations, how⯑ever pleaſing and venerable in themſelves, are only in⯑ſtruments, conducive indeed to the purpoſes of religion, but which will ſtill prove ineffectual without ſincere [9] ſentiments of religion and virtue in the heart, in order to make the offering here preſented, pleaſing to God and profitable to ourſelves; to have it in our power to addreſs each his neighbour in the words of the text, with chearfulneſs and delight, "let us go to the houſe of the Lord;" there muſt be a warm, active principle of devotion in our ſouls; "the ſacrifice that is holy and acceptable to the Lord is our reaſonable ſervice," the ſervice of the mind; for the "God," whom we worſhip, "is a ſpirit, and they that worſhip him muſt worſhip him in ſpirit and in truth; for the Father ſeeketh ſuch to worſhip him." John iv. 24.

INDEED in ſuch ſituations we have every inducement to excite ſuch diſpoſitions in us. We are here aſſem⯑bled in the more immediate preſence of Almighty God, who has graciouſly promiſed, that "where two or three are gathered together in his name, he will be in the midſt of them." Mathew xviii. 20. We have here a [10] miniſter properly prepared and commiſſioned to inform our underſtandings and to aſſiſt our meditations. We have here a number of our fellow chriſtians met toge⯑ther for the ſame religious purpoſes; we ſee around us our neighbours, friends, relations and families; ſuch as are allied to us by the tender ties of nature, friend⯑ſhip and kindred, ſupplicating the Supreme Author of their exiſtence, in the humbleſt poſture of adoration, for mercies ſpiritual and temporal; acknowledging the unſpeakable obligations they are under to him for their creation, preſervation and numberleſs inſtances of his loving kindneſs to them; and particularly for that amazing demonſtration of his compaſſion to mankind in the redemption of the world by his ſon Jeſus Chriſt. Whereby truths of the utmoſt importance for us to know are communicated to us; every good chriſtian has his reaſonable doubts cleared up; the terms of his ſalvation aſcertained; and, at length, what the wiſeſt of the heathen world ſought before in vain and of which [11] the Jews had but imperfect notions, "life and immor⯑tality are brought to" clear "light" by the goſpel.— I ſay, theſe and ſuch like ſentiments muſt naturally ariſe in minds before-hand prepared for ſuch holy ex⯑erciſes; but, at the ſame time, we may be well aſſured that they are diſpoſitions which cannot be expected from minds corrupted and enſlaved by vice, and ſtran⯑gers to the love of virtue and religion. To ſuch God in his word ſaith, "what haſt thou to do to declare my ſtatutes; or that thou ſhouldeſt take my covenant into thy mouth? Who hath required this at thine hand to tread my courts, ſeeing thou hateſt inſtruction and haſt caſt my words behind thee?" Pſalm 1. 16. It is the pious and virtuous breaſt only that can declare, "Lord, I have loved the habitation of thy houſe and the place where thine honour dwelleth!" Pſalm xxvi. 8. and can with truth ſay, "I was glad when they ſaid unto me, let us go to the houſe of the Lord."

[12]IT is recorded in the book of Ezra, that certain old men, who had been eye-witneſſes of the grandeur of Solomon's Temple, which was deſtroyed by the Chaldeans, after their return from captivity, when they ſilently obſerved how widely inferior their new Temple was to their former one, could not refrain from tears at the campariſon. Ezra xi. 12. We have no occa⯑ſion, I believe, to be uneaſy by any ſuch reflections; yea, rather, we have abundant reaſon to be thankful that we are enabled ſo ſoon, after our late calamity, joyfully to meet again in our own ſanctuary; which, if not ſuperior to our former one, yet has every conveniency and even ornament, which can be required in a houſe ſet apart for religious purpoſes. Without excuſe muſt we alſo be, if, on the preſent oc⯑caſion, we do not feel warm ſentiments of gratitude towards thoſe friends, who ſo generouſly pitied our diſtreſs, relieved our neceſſities and ſo "far loved" us, as to have had ſo large ſhare in "building us a Syna⯑gogue." [13] But ſtill moſt inexcuſable ſhall we be, if we do not improve theſe advantages to the nobleſt purpoſes of religion, and make them the means of improvement to ourſelves and others: If we do not embrace every opportunity of attending on divine worſhip in God's Houſe, compel thoſe, who are more immediately under our care, to attend there likewiſe, and to exhibit a deportment ſuitable to the ſolemnity of the place. And not only while there, but we muſt in all places, and in the general courſe of our lives, ſhew an example of ſobriety, decency, moderation, induſtry, juſtice, hu⯑manity and piety; which will be the moſt effectual way to enforce our admonitions and to make thoſe around us moſt ſtrongly attached to virtue.

In order to lay a ſure foundation for ſuch a beha⯑viour in the riſing generation; (the want of which is, every where, moſt ſorely lamented,) you muſt, in a particular manner, be careful to habituate your children [14] betimes to virtuous and religious ways; "to reverence God's ſanctuary, and to train them up in the way that they ſhould go, that when they are old they may not depart from it:" which will be the moſt effectual means of making them a comfort to yourſelves and worthy members of ſociety; and, beyond all doubt, will be a more certain method of ſucceſs and happineſs to them, than if you had it in your power to beſtow on them fortunes, ſuppoſing you have left them deſtitute of thoſe other moſt eſſential qualifications. The day which God intended ſhould be more particularly devo⯑ted to ſuch purpoſes, is the ſabbath day, emphatically called, by the Apoſtle, the Lord's day. Some part of which, at leaſt, ought not only to be employed in a regular attendance on public worſhip, but alſo in the inſtruction of your families at home, according to your reſpective abilities and opportunities. This is a duty, one would imagine, that required no great perſuaſion to put in practice. Our children are, in a manner, ourſelves. [15] The attainment alſo of knowledge is moſt pleaſing to the mind. To impart, therefore, ¹ religious know⯑ledge to thoſe who are ſo peculiarly our own, and the want of which muſt cauſe the greateſt diſtreſs, muſt needs afford us moſt ſenſible ſatisfaction; and we ſhall receive ſtill greater pleaſure from this labour of love, when we recollect, that by thus employing theſe ſacred ſeaſons of reſt from our worldly engagements, we are obeying the expreſs commands of God by his Prophet Iſaiah, who has promiſed, on the performance of theſe religious offices on his holy day, ſucceſs to our honeſt undertakings and proſperity to our country; "if thou turn away thy foot from the ſabbath, from doing thy [16] pleaſure on my holy day and call the ſabbath a delight, the holy of the Lord, honourable, and ſhalt honour him, not doing thine own ways, nor finding thine own plea⯑ſure, nor ſpeaking thine own words: then ſhalt thou delight thyſelf in the the Lord; and I will cauſe thee to ride upon the high places of the earth and feed thee with the heritage of Jacob thy father, for the mouth of the Lord hath ſpoken it." Iſaiah lviii. 13. &c.

Thus have I, my brethren, with great plainneſs of ſpeech, but with the greateſt ſincerity and affection, endeavoured to impreſs you with truths of the greateſt importance to your preſent and future welfare; which, if ſuffered to have the deſired effects on your minds, will "make you wiſe unto ſalvation;" will render, du⯑ring your journey through a trouble ſome world, the unavoidable ſtrokes of adverſity, whenever they befal you, more tolerable, and the ſmiles of proſperity leſs dangerous; will be a means of bringing down the [17] bleſſings of divine providence on yourſelves and fami⯑lies; and will unavoidably, as far as your influence can be ſuppoſed to operate, contribute your ſmall ſhare to the welfare of your country.

I ſhall conclude my diſcourſe with the admirable ex⯑hortation of St. Paul to the Philippians. "Finally brethren, whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, what⯑ſoever things are of good report; if there be any virtue, if there be any praiſe, think" meditate "on" and practiſe "theſe things." Phil. iv. 8.