IT may not be improper, for our better understanding of these words, to re­flect upon some few things relating to that Great and Magnificent Temple which King Solomon built unto the Lord.

1. That althô that Temple was erected to serve chiefly for the Ceremonial Worship among the Jews, yet the building of a Temple to God was no part of Ceremonial Duty.

There were always, even from the Crea­tion of the World, set and appointed places for the more Solemn Worship of God: That which was commanded in theDeut. xii. 5, 11. Law concern­ing this matter, was consonant to the Light of Nature, and the same that Religion taught all Mankind to observe: for a main part of the External Acknowledgment of God, is by dedicating of Altars and Temples to [Page 2]him, and by separating of Places for his pe­culiar Service.

The Design of Building a Temple to the Almighty, enter'd first into King David's2 Sam. vii. 2. Heart, from an Instinct and Principle of Natural Religion, and from an ardent de­sire of leaving some standing Testimony of the Extraordinary Devotion of his Soul; but the actual performance of that glorious Design was reserv'd, by theV. 13. immediate Ap­pointment of God, for the more peaceable and quiet Reign of King Solomon.

2. When Solomon Dedicated that Temple to the Lord, he took especial care to pre­vent all unworthy and idolatrous Thoughts concerning God, that the Minds of the Jews might not be possess'd with any such gross Conceptions as the Heathen entertain'd con­cerning their Temples, which they generally esteemed as a sort of Confinement to their Gods:1 Kings viii. 27. whereas Solomon asks, Will God in­deed dwell upon the Earth? behold the Hea­ven, and the Heaven of Heavens cannot con­tain Thee! how much less this House which I have builded?

All that he intended and desired, was, That God would have respect unto the Pray­ers [Page 3]and Supplications, and the Religious Du­ties that were perform'd in that place,V. 28, 29. and That his Eyes might be open towards that House day and night.

3. Solomon did not beg That God would regard only the Prayers and Supplications of the Jewish Nation, when either they Wor­shipped in or towards that Temple; but his concern reach'd further, even to the Stranger V 43. and to All the People of the Earth.

Accordingly there was a particular place of Worship appointed for the use of the Stran­gers amongst them, which was called The Court of the Gentiles: And this was the place where the Buyers and Sellers, and Money-changers sate, whom our Saviour drove out with an exceeding Transport of Zeal, making use of this Text, and adding to it another passage out of the ProphetChap. vii. 11. Matth. xxi. 13. Jeremiah, Mine House shall be called an House of Prayer, but ye have made it a Den of Thieves.

The Jews were too Zealous a sort of Peo­ple to suffer any such prophanation of That part of the Temple in which their own Wor­ship was perform'd; but as to That, which was allow'd to the Strangers, they look't upon It as prophan'd already by the very Worship­pers [Page 4]themselves, and that nothing could well defile it more.

But our Saviour, to shew that the Ceremo­nial Worship was now to expire, and that the Nations were to be receiv'd into his Kingdom, exercis'd a most surprizing and extraordinary act of Zeal in Their behalf; and requir'd as much Reverence for the Court of the Gentiles, as they did for the most Sacred part of the Temple.

It is here called an House of Prayer and not of Sacrifice; because Prayer is an Universal Duty, the chief and most eminent part of Religious Worship, and without which Sacri­fice it self was not accepted. An House of Prayer to All people; whereby the extent of This Duty was signify'd, and how suitable it was that God should be worship'd by all people, and all Nations, as The Great Lord of Heaven and Earth, as The God of the Gentiles, as well as the Jews: that his Honour should be made known throughout all the world, and that he should be acknowledg'd and serv'd in as Pub­lick a manner as the Circumstances of Mankind could admit.

The Text being thus open'd and explain'd, is capable of affording great variety of Matter; [Page 5]either for justifying the Sacredness of Religious places, and the Reverence that is due unto them; or for enlarging on the Nature of Prayer, and shewing the Excellency of that Duty: But be­cause by Prayer in this place we are to under­stand the whole Body of Religious Duties, con­sisting of Prayers, Praises, Thanksgivings, Sacra­ments, and Dedications of our selves to God, which altogether make up our Spiritual Sacri­fice; and because this Duty is here extended to All People, to All Nations, to signisie the most publick and solemn performance of it: Therefore the only thing which I shall endea­vour from these words, shall be to lay before you some Considerations in order to raise your e­steem for the publick Worship of God, to encou­rage your Constancy in it, and to encrease your delight and joy in that most acceptable Service. And this I take to be a very seasonable Subject in this Holy Week which the Church has thought fit to distinguish from the rest of the Lent, by a peculiar enlargement of her Publick Devotions.

The many unreasonable Exceptions that have been made against our Form of Worship; The placing the main of Religion in the Hea­ring of Sermons; and the fanciful opinion of some, that they can serve God as acceptably [Page 6]at Home, as in the Church; have very much lessen'd that Zeal among many, which is due to that Worship which is perform'd in the Publick Assemblies.

But I shall endeavour to make it appear, That the best Homage, which we can pay to God, is that which is most Publick; and that the best part of Religion is that, which we exercise in Common with united Hearts and Voices in full and solemn Congregations.

I. This is the way of giving the greatest Honour to God.

It is but a poor and a very unworthy sort of Honour, which we, the lowest of all Ratio­nal Creatures, such Rational Creatures as are u­nited to corruptible Bodies, which depress and clog the Soul, are able to pay to our great Creator: But if we take care to glorifie Him according to those Abilities he has given us, and according to that Manner he has prescrib'd unto us, he will accept of our sincere Ho­mage, thô it be but a mean Sacrifice, and will make us capable of Adoring him hereafter in a more Perfect way.

He has several Orders of Pure and Spiritual Beings to glorifie him with the immediate Ado­ration of their Minds; but we are confin'd to [Page 7]Bodies, and must give him glory, as he has made us capable of giving it: we must declare his Greatness and his Goodness to one another, and give outward Testimonies of the inward sense we have of his Perfections, of his Majesty, of his Power, and of his Mercy. Now to do this in the most Publick manner is the way of giving the greatest Honour to God, and is a Veneration most suitable to the Majesty of him we Adore.

When a Multitude of People meet together to Worship the Almighty, and to set forth his Praises; it makes some little Figure of Heaven, it raises our Minds to more magnificent Con­ceptions of God, and more fully represents him to us as the Governour of the World: Whereas, if we look upon him, as only intend­ing our private Interest, as busied only to serve our present wants, we may be thought to con­ceive of him, rather as an Idol, than as that In­finite Being, whose Care and Providence are extended to the concerns of the whole Creation.

To Worship God truly, is to make him known to be the Lord of the Universe, the Common Parent, Preserver, and Benefactor of all Mankind; and therefore, Publick Assemblies are the best signification of his glorious Per­fections, [Page 8]and vast Dominion: for They are a Visible expression of the greatness of God, they enlarge our Idea of him, and make us more sensible of his Majesty, than words and lan­guage can do.

They who cannot use their Minds to any abstracted ways of Thinking, may be wonder­fully confirm'd and heighten'd in their Ac­knowledgments and Thoughts of a Deity, when they see how the Learned and the Rich, and the Honourable, and the greatest Persons upon the Earth, do bow and kneel before their Maker, and humble themselves in the Dust of the Sanctuary to witness their pro­found Veneration of an Infinite Wisdom, Power, and Goodness.

What becoming Thoughts and Affections towards God must this needs inspire into the Multitude, when they shall observe those, whose Knowledge and Judgment, whose Vertues and Excellencies they exceedingly admire, to be­have themselves most Reverently and Devout­ly in the Presence of God? What Excuse can they have to neglect that Religion which they plainly perceive to be in such high esteem with those of the greatest Place and Dignity, and of the clearest repute for Wisdom and Piety?

What Desire, what holy Ambition must it raise in the Common People, to appear often in the Place of Divine Worship, and to make up the great Congregation; that they may mingle themselves with the Noble and Wise, and be equal Worshippors with them, of the same God, and the same Mediator?

II. The Nature of Religion is such, that it especially requires a Publick Exercise.

That which makes all our Actions religious, is the performing them in Obedience to God, and with an Intention of his Glory; whatever the particular Duties are in which we are en­gag'd, whether they immediately respect our Neighbours or our selves, if the chief Motive of doing them be derived from the Will and Pleasure of God they are a Religious Service. But what we more properly call Religion, is that which has an immediate Respect to God, and is directly intended for the promoting of his Glory; and the most eminent part of this Religion, is the Publick Service of the Church, which is still more eminently so, as it is more Publick and Solemn, because more becoming the Honour and Greatness of him we Wor­ship.

This Religious Service is a Natural Debt [Page 10]which we owe to God, as we are his Crea­tures; and had we continued Innocent, would have principally consisted in Praises and Thanks­givings, and high Admirations of God's Power and Wisdom and Bounty! But since we are in a Fal'n Condition, and a State obnoxious to the displeasure of God, there is a Necessity of glorifying him by an humble Confession of our Sins, and an earnest Importunity for Pardon and Forgiveness. And this can never, be so Acceptable, as when it is Publick; for by that means we take more shame to our, selves by making a more Solemn Acknowledgment of our guilt, and we give more glory to God by our open Confessions and Humiliations.

Most of the Psalms of David were design'd to a Publick end, and to make up the Service of the Congregation: and he himself reckons it as one of the more bitter Afflictions of his Life, that the Troubles of his Kingdom some­times banish'd him from the Publick Service of God: For thô we have no reason to doubt but so Religious a Person maintain'd a conti­nual intercourse with God by way of private Prayer; yet the Solemn Service of the Sunctu­ary was that in which the Honour of God was so signally acknowledg'd and display'd, and [Page 11]his Name so eminently glorify'd, that no­thing else could properly carry the Title of Divine Worship among the Jews: and there­fore in their Captivity, whenever they made their private Addresses to God, they directed themselves towards Jerusalem, where the Tem­ple of the Lord was founded.

Our blessed Saviour, in the Reformation he made of Religion, was most tender of the Honour of his Father, and took nothing from the Publick Worship that did any way con­duce to his Glory. He put an end to the repeated Sacrifices of Beasts, by fulfilling what they signify'd, in offering up his own Body, once for all, upon the Cross; and leav­ing to the Church that Alsufficient Sacrifice of himself for their perpetual Commemora­tion.

He taught that God was to be worshipped in Spirit and in Truth; St. John iv. 24. not in the least to de­rogate from the Publick Worship of God, but to shew that the Typical Service was within a while to cease, and that the Heart and In­ward Affections were always to accompany the External Worship.

He gave an especial Command for Secret Prayer, St. Matth. vi. 6. because there was no need at that time of Exhorting to the Publick Worship, which was then sufficiently frequented, and in which the Hypocrisy, of that Age did so much Reign. And besides, by that Precept of his, he tacitly reprov'd the Ostentation of the Pharisees, which was so notorious in all their Publick Devetions.

Our Saviour was so far from Discountenan­cing the Publick Service of Religion, that he came to remove the Jewish Confinement, and to make way for all the Nations of the Earth, to come in and glorifie God with one Heart, and with one Voice.

Wherefore our Christianity does consist in serving God as Parts of the Body of Christ, and in a Joynt and Festival Commemorating of the exceeding great Blessing of our Com­mon Redemption.

Had an Inward Faith, and a Private De­votion been sufficient to have carried Chri­stians to Heaven, they would never have As­sembled together in the hottest Times of Per­secution, when their Meetings expos'd them so much to the Observation and Rage of their [Page 13]Enemies: But they very well knew than Christ had required an open Confession and Acknowledgment of his Religion from all his Followers, and had made it their Duty to keep up a constant Communion with him, and with one another in the Publick Offices of Divine Worship; and that to be excluded that Publick Worship, upon the account of any notorious Crime, was so dreadful a pu­nishment, that it was no less than an Antici­pation of the Future Judgment of the last Day, when the Wicked shall be Eternally se­parated from all Communion with the Righ­teous.

Christians are not to look upon themselves as single Persons, of distinct and separate In­terests; but they are to consider themselves as Members of the same Mystical Body, as Parts of the same Spiritual Society; that they are Redeem'd as a Church, and are to glorifie God as a Church; that their chief, Blessings are those they enjoy in Common, and that no Private Devotions are acceptable to [...]od, when set in opposition to the Publick. [...]o [...] [...]ny indeed, say what we can to the con [...], are apt to suppose themselves good Chr [...]ians, barely by Believing in Christ, and [Page 14]by Praying in private; but they would do well to consider, that the Carechumens of old, or those, who were but in a preparati­on for their Baptism, were accounted Be­lievers, were taught their Creed, and instruct­ed how to pray, before they were admit­ted into the Christian Union, or into the Society of the Church by way of Baptism; and before they were made Partakers of those Priviledges which Christ has purchas'd for such, who serve him in the Assembly of the Saints.

Wherefore upon these, and severalSee Mr. Thorn­dike of Re­ligious Assemblies, Bishop Pa­trick, Dean Sherlock, on the same Argument. o­ther Accounts which I shall not insist on at present, it may plainly appear, that the Na­ture of our Religion is such, that it especi­ally requires a Publick Profession and Exer­cise.

III. There is nothing that so much pro­motes a Spirit of Ʋniversal Charity, as a due esteem and practice of the Publick Wor­ship.

The best Natural Argument that we have for the loving one another, is the Conside­ration that we are Creatures made for So­ciety, that our private welfare is infinitely advanc'd by mutual Beneficence, and that [Page 15]our truest Interest is infolded in the Publick Good.

But Christ, who has form'd us into a Re­ligious Society, and made us Members of the same Body by a Mystical and Sacred U­nion, has laid a Foundation for a stronger Tye of Friendship, and for more generous Acts of Love.

For how can the things of this World di­vide us, when we must expect them no o­therwise than as the Effects of our Prayers, and must desire them no further then as they are serviceable, or at least no Impediment, to our everlasting good?

What can bring us to a greater concern for one another, and more Unite our Affe­ctions, than a frequent Meeting at the same place of Worship, and joyning together in the same Duties of Religion? If common Conversation has so many Attractives, so ma­ny Charms in it, how must a Sacred Familia­rity endear us? Where we have but one great Business to prosecute, and 'tis the In­terest of us all to promote that: where we endeavour to appear in the best Temper, the mildest Disposition, and the most humble frame of Mind: where we lay by the distin­ctions [Page 16]of Family, Place, and Title, and all the little Differences that the order of this Life creates: where we advance no particu­lar ends that are contrary to the general Good, but rejoyce to promote each others Salvation: where we withdraw our Minds from Earthly things, which occasion so much Passion in Mankind; and set our Hearts up­on that Heaven which is large enough to receive us all, and to satisfie us with full con­tent.

How can we be angry with those Persons, who meet at the same place of Worship with our selves, and appear in such Postures of Reverence and Humility, as plainly signifie that they are Repenting of all their Sins, and humbling themselves for their Infirmities? How can we retain any Enmity against our Fellow-Christians, when the very Duties which we our selves are engag'd in, must needs suggest the many Provocations we have offer'd to God, the gracious Pardon we have receiv'd from him, and the Condition upon which that Pardon was dispens'd, viz. the Forgiving of one another? Or how can there be any Entertainment for those narrow and sor did Passions of Malice, and Hatred, and Re­venge [Page 17]in the Breasts of those who are the Worshippers of God in Publick, who cannot but have their Minds rais'd, their Affections sweetned, and their Hearts enlarg'd by the Solemn Praises in the Congregation?

'Tis in the Church that we must learn the truest Union of Hearts and Affections; where we are all concern'd for our Common Salva­tion, and all rely upon one Common Savi­our and Redeemer; where all the Girts and Graces of Christ are bestow'd for the Edifi­cation of his Body, and all our greatest Be­nefits are enjoy'd in Common? where we are dispos'd to pray for one another, to rejoyce with one another, to suffer with one another.

But the greatest part of the Christian World are as yet Strangers to this Happiness, for they are most divided in that very thing which should pecullarly Ʋnite them: what Peace therefore can be expected in Tempo­ral Matters, when Men will not indure a Communion in Holy things? And what more probable Reason can we assign of the Divi­sions and Hatreds, and the malicious Opposi­tions of one another throughout the Christi­an World, than that we are unhappily Di­vided [Page 18]in the Publick Worship of God? That some Mens Devotions are held either Idola­try or Superstition to others? and that ma­ny look upon it as a main part of Reli­gion to expose and vilifie the Worship of o­thers?

O gracious God, the Lord of Peace and Concord, look down in Mercy upon thy Universal Church; and give us, through the Light of thy Gospel, and the Influence of thy Spirit, such an understanding of the True Christian Worship, that we may all come to glorifie Thee with one Heart and with one Voice! That all Factions and Persecutions, and bloody Wars may cease in the Christian World, and all who call upon thy Name may be at Unity among themselves! That we may be as tender of other Rights, and as sensible of their Calamities, as if they were our own! That at length we may become one Holy People, one City of God, one Bo­dy of Christ!

IV. The frequenting the Publick Worship, with that Preparation, and with those Dispo­sitions which it requires, is the best way, whereby we may attain to Solid Piety.

It is a great Blessing to have a Soul in­flam'd with the Love of God, and then to be able to guide that Flame with Discretion; to keep it regular, and within the compass of the Altar, and not to suffer it to waste away in violent Agitations, or an Enthusia­stical Zeal.

It is much better to be pious in the old way of daily attending upon God in the Pub­lick Service of the Church, than to affect new Ways, and new Liberties, and such sin­gularities of Holiness, as will make People more Fanciful, but less Humble and De­vout.

What can a Christian want towards the real Edification of his Soul in Faith and Knowledge, in Vertue and Godliness, who makes a Conscience of Attending the Publick Assemblies, as often as he reasonably can? For there he shall meet with the pure Word of God, and feel the mighty Efficacy of it on his Heart; his Mind shall be many times more enlightned by attentively hearing a Chapter read in the Church, than if he had industriously consulted the best Commenta­tors: The Majesty of the Place, the Autho­rity of him who Officiates, and the Sense we [Page 20]have that God is speaking to us, are apt to put our Thoughts into such a Religious Frame, that we have as it were a New-un­derstanding created in us: And besides, the Holy Spirit loves to go along with his own Ordinance in some peculiar Vouchsafe­ments.

The devoutPsal. 73. Prophet could not well un­derstand some of the Dissibulties about Pro­vidence, 'till he went into the Sanctuary of the Lord, but that soon gave him a sufficient knowledge of them, and what is more, a Contentment under them too.

True Christian Knowledge does not come in so sound and so useful by hand Study, as by having a Temper fit to receiver it; and we have many times a Divine Truth more strong­ly imprinted on our Minds, or more fully confirm'd unto us, when our Hearts are Ten­der and Devout, then when our Heads are exercis'd in the deepest Thinking.

It is further observable, That Men are ge­nerally much more subject of Impressions and Affections, when they are Assembled, then when they are Alone; and this holds good in relation to Sacred, as well as to Civil Af­fairs: Thus in the Church, or in our Pub­lick [Page 21]Devotions, besides the direct Influence which we singly feel, we then receive a Col­lateral enforcement from that Union of Con­sent which we observe in others, and which may be easily and quickly known; because the very Gestures of the Body, the Tone and Accents of the Voice, and the different Appearances of the Countenance, are a sort of Ʋniversal Character, which naturally ex­press the more prevailing Passions, and in­ward Sentiments of the Soul: and therefore we are encourag'd more freely to indulge those Religious Affections, which we find are no Singularities of our own particular Complexion, but such as are common to all People, whenever they are truly sensible of the Majesty of God, and of the power of Religion.

But further, The Publick Offices of the Church are such an equal Nourishment, so well-prepar'd, and so kindly fitted for all the wants of a Devout Worshipper, that if they be constantly made use of, they will not fail of bringing us to a strong habit of Pie­ty.

There may be other ways of Devotion more gratifying to the Fancy, but not so productive of sincere Godliness: They who are content with the wise Methods of the Church, shall be gradually rais'd into a Di­vine Life, as their other Graces increase, their Humility shall be equally enlarg'd; and their Zeal shall never out-run their meek O­bedience.

Though they feel no Extraordinary Trans­ports, (for the very Custom of doing Good things will go near to lessen those) yet they shall not fail of a lasting and an abiding Com­fort; and though they do not rise into Ho­liness with any Luxuriant Growth, yet they shall have a sound Proficiency, for they shall encrease, with the Encrease of God.

The true Improvement in Christianity does not lye in any singular and affected Auste­rity of Life, scrupulousness of Mind, Un­quietness of Zeal, separated Sanctity; or in reaching after such Spiritual Heights as are beyond the proportion of Humanity: but it lyes in a temperate, humble, serious and wise deportment of our selves, in a Con­stancy of Duty, a Regular Piety, a Conde­scending, Brotherly Mildness of Soul, in an [Page 23]Extensive Charity, and a Sincere Concern for the welfare of all Mankind: And this is the very Improvement towards which all the Publick Offices of the Church seem to con­spire; for they are apt to fill our Minds with the most Aweful Sense of the exceed­ing Majesty of God, and with the most Humbling Thoughts of our own Unworthiness. They are fitted to work in us the Obedience of Creatures, and the Humiliation of Sin­ners; to raise and enlarge our Affections, with proper Forms of Praises and Thanks­givings, and to extend our Hearts in Sup­plications and Intercessions for others.

Add to all this, That our Publick Worship is a True Spiritual Sacrifice to God, which no Private Prayers or Praises can be, though otherwise of Excellent use; for 'tis the Na­ture of all Sacrifice to be an Open, Bishop La­ney on Hebr. xiii. vers. 15. External and Publick Acknowledgment: and therefore the solemn performance of This, is a distinct Vertue from all other Acts of Obedience, and of a different Obligation from all other Duties: Those of the most Improved Minds can never be excused from Offering up this peculiar Sacrifice, and those of the meanest Attainments may comfort themselves in dis­charging [Page 24]this Necessary Homage to God: for certainly, it must needs be a wonderful sa­tisfaction to any good Man, when he re­flects that he has done something that is acceptable and well-pleasing to him, who is able to reward him with endless Glo­ry.

To conclude, Private Prayer is the best Argument of our own Sincerity, but Pub­lick Prayer of our open Confession of God. The first may be perform'd by the Heart a­lone, and the inward Motions of the Soul; but the other requires the Reverend Deport­ment of the Body, and the Attestation of the Voice to glorifie our Maker. By the one we best declare the Omniscience and Spi­ritual Nature of God; and by the other his Greatness; his Majesty, and his Pow­er.

Let this therefore be our constant Rule in all our Publick Devotions, to have ever an especial regard to the Life and Soul, to the Spirit and Truth of God's Worship; to enli­ven all our outward Actions and Demeanour with the holy Intentions of the Mind, and the devout Affections of the Heart; and to make all those Ceremonies and Decencies [Page 25]which our Church has either innocently Re­tain'd, or prudently Instituted, to be as In­strumental to our Spiritual Worship, as we can possibly make them; and not to run into such vain Fancies, as if the Gospel were an Enemy to Bodily Worship, or that were too gross a way of Honouring God.

Alas! all our most Inward and Refined Worship of Soul and Spirit, can never reach the Dignity, the Majesty, and the Spiritua­lity of That God we Adore; but in its highest Exaltation is Unequal, and Imper­fect, and can find no Acceptance with God, but thorough the Infinite Merits of his Son!

What are all the sublimest Acts of the Soul when imploy'd in the Worship of God, but Ignorance, Blindness, and meer Dispa­ragements of his Glory, when we consider the Transcendency of the Divine Nature? though as it proceeds from us, it be an ho­nest and a well-meant Service. And now, since God has given us Bodies as well as Souls, we have no reason to conceive otherwise, but that he requires to be Honour'd by Both, according to that State and Condition of [Page 26]Nature in which we are Constituted, and that Order of the Creation in which we are plac'd: for what can we do more than Glo­rifie the Almighty in those Capacities he has given us.

Let the Seraphim and Cherubim, and the Angels that are round his Throne, bless him and praise him in their more Exalted way, and with the pure Emanations of the Mind; but let us Magnify God with that, with which they cannot, viz. with the lowest Pro­stration of our Bodies too.

Accept, most mighty God, that Tribute of Worship which thou hast enabled us to perform; and when thou givest us New Pow­ers, they also shall be employ'd to magnify thy great and wonderful Name. All the Glory which we can give thee, is but the Reflection of that Light which thou doest first dart on us; and when thou takest us nearer thy Presence, we shall then more per­fectly Reflect thy Image

Since thou hast design'd a most Glorious Resurrection for our Bodies, we may conclude that they also shall bear a part in that most spiritual Worship which shall be paid thee in the highest Heavens to all Eternity; and [Page 27]since thou hast consecrated even these Cor­ruptible Bodies of ours into the Temples of the Holy Ghost, thou wilt not disdain that Present Worship which they now can pay.

We will therefore Glorify thee with our Souls and with our Bodies, because thou hast Created and Redeemed them both; we will constantly pay thee an External Bodily Homage, but such as shall be Anima­ted with the Mind, and the Spirit, without which we cannot truly Worship Thee, who art an Infinite Mind, an Infinite Spirit.

Let us always remember what a zealous Concern the Humble and Meek Jesus shew'd against the Prophaners of the Tem­ple; and when we enter into the House of Prayer, let us lay aside all our Worldly Cares, least we make it a House of Merchandise: let us not come with any Covetous, Ʋnjust, or Malicious Designs, least we make it a Den of Thieves: But let the Sacredness of the Place, and the Weightiness of the Business we come about, which is no less, than the Glo­rifying of God, and the Saving of our Souls; Let these Considerations fill us with Holy [Page 28]Thoughts and Affections, and compose us to such a Reverent Behaviour, as may best express the Humility, and Seriousness, the Love, the Joy, and all the Inward Piety of our Souls.