THough we may truly say, with the Psalmist, we bring our years to an end as a Tale that is told; all the Scenes of our life being full of Vanity, and as ridicu­lous as that Actor in Smyrna, whose hand con­tradicted his tongue calling upon Heaven; though our Talk hath been sometimes of things above, whilst our Actions have been degenerous and rivetted to the things below, and our best performances sullied with some spots of Imperfection: Yet I hope we shall not always retain so much of the Serpent, as to be Emblems of the year, still turning into our selves, and the same method of living; but be renewed in the Spirit of our minds, re­deeming the time by casting off, not only the Old Skin, but the Old Man, and all Clogs which may hinder us from running the Race set before us, even the smooth way of Righte­ousness. So may we take off the Imputation [Page 2]of those, who deride our Devotions, and pub­lick Conventions, as if they were stifled with Superstition, in the observance of Time or Place, in reference to God or Goodness, with­out a Divine Precept. To which end let this time of our Saviour's being made subject to the Law by Circumcision mind us, That he designed thereby to spiritualize it, and not make us Libertines, but that our Actions should be on Nobler Principles, that we might through his Grace become sincerely, though not perfectly Righteous; so may all our Gifts become acceptable, though not me­ritorious: He whose the Earth is, and the ful­ness thereof, will allow Man the honour of be­ing in some sort a Benefactor to him, and will repay him with sufficient Interest: By taking heed to our feet when we enter this Place, we may bespeak his peculiar Presence, and Benediction: This days assembling to­gether may be assuredly Auspicious, if our Spiritual Renovalia commence from the same time; If we harbour nothing unworthy of Christianity in our breasts, nor make the Temples of the Holy Ghost, Sanctuaries for Vice or Uncleaness, we may find the same fa­vour from God in a standing Temple, as our [Page 3]Fathers did in the Tabernacle of Testimony, where God communicates his Will, and makes known his Pleasure, where by his own appointment his Name is recorded, and com­memorated by his Servants, his acts of Mercy praised and magnified, where he evidences his presence, to accept the Offerings and bless the Persons of those who resort thither.

Now to justifie not only the lawfulness, but commendableness of Erecting such Places of Devotion, and to shew what Reverence is due therein, I have chosen God's own words to Moses, as they are made a part of St. Stephen's Historical Argument to prove the approach­ing destruction of the Temple, by shewing the unworthiness and great provocation of the Jews, who therefore had no reason to expect a continuance of his Favour: And this I have the rather pitch'd on, because of some part of his speech, v. 48, 49, 50. so grosly mistaken and urged by those Zealots who would have all our Churches thought Superstitious, or at least all expences about them Superfluous, Cost and Magnificence not becoming the sim­plicity of the Gospel: As if a Manger were still as fit for a Glorified Saviour, as a Throne, and they becoming like the Beasts that perish, [Page 4]the only fit Company for him: The reason perhaps why so many of God's Houses were turned into real Stables, and Dens of Thieves: But I hope none of their Survivors are come hither also; nor can I fear St. Stephen's Fate, to be gnashed on with the Teeth from the se­verity of that truth, which now is seasonable to be spoken.

And so with Reverence I come to the words of God, which are a Command of shewing a respect to the Place of his Presence, manifested by a glorious appearance in the Bush, and is therefore called Holy. From which without running into many particulars, Three Observables arise:

• 1. A distinction of Places.
• 2. The reason of the distinction, (viz.) God's peculiar Residence, and dispensation of his Grace.
• 3. The Inference thereupon; a suitable Respect and Reverence.

1. We must learn to distinguish between Sacred and Prophane Places, the omission and neglect whereof made God express his anger by the mouth of Ezekiel, chap. 22. vers. 26. Though he be not a local God, of the Hills or of the Valleys, his Presence not to be circum­scrib'd, [Page 5]yet his condescention is so great to the Sons of Men, that he delights to be in the midst of them in publick Places of Audience, when they present their Addresses to him: Adam in his short time of Innocence, knew where to meet him with a pleasing Aspect, when he had no occasion to palliate his Crime, or hide himself; his Sons knew where to offer their Sacrifice. From whence should we trace History to the Purest times of Christia­nity, it would in one continued Series strong­ly justifie the same Practice, and confirm our present Assertion: This Observable only we will not omit, (viz.) That when the Passion was represented to Abraham on Mount Moriah, the Conception to Moses on Mount Sinai, the Intercession of Christ to David in the Thresh­ing-floor of Araunah, two of which places were appointed for the Temple, and Tabernacle, there was enjoyned a distinction of Persons in respect of the Places, proportionable in some sort, to that difference between Persons and Places, in the Temple and Tabernacle: Abraham and his Son may go yonder, but the People must stay here; Moses and Joshua must pull off their shoes, and shew Reverence, till they were impower'd to execute the Priest­hood; [Page 6]David's Altar was erected only near the place of the Angels appearance: The dire­ction in which behalf was universal, Persons, Garments, Sacrifices, Ornaments had their distinctions; the Tabernacle was Holier then the Camp, and the same Order lived in the Temple. Solomon and Ezra had patterns to be directed by, and how zealous the Jews were in the observance of them, is sufficiently manifested by their Resentment of Pompey's insolent Invasion of the Sanctuary, which he termed, Grande Impiae Gentis arcanum, though to his own ruine, as their Story supposes. Herod (though guided only by Ambition) would not expose the View of it to unquali­fied Persons, as may appear by the severe sentence inscribed over the Gates, against all Rude Intruders: And shall there now less Honour be given to God, less Holiness in the Place of his Worship, since his only Son was really Sacrificed, then when he was offered only in Shadow? when our Saviour in a Holy Rage (after his Baptism, and before his Pas­sion) expelled the Merchants and Usurers from the place where the Christian Church was best represented, where Instructions and Devotions were to be performed after his Ex­piration, [Page 7]he shewed hereby that this distinction of Places should be of equal extent, with the benefit of his Baptism and Passion; should continue as long as the necessity of Prayer and Peaching the Gospel, licensing all Fa­bricks erected for the same use by his own, and his Apostles examples, who disputed, in­structed, and prayed in smaller Synagogues, which succeeding Ages have warrantably imitated.

How hot the Zeal of Christians was in this affair, appeared by their erecting Oratories, as soon as they durst creep out of their Caves and Dens: what was the care and cost of the good and great Constantine, few are unac­quainted with: Justinian's pious Emulation, one's equalling the Letters of the Roman Al­phabet, another the days of the year with the number of their own Churches, a small part of History will inform us. And though what was so well intended, was soon corrupted, and many Fopperies introduced, yet the abuse must not wholly frustrate the end: The An­cients we know condemned the opinion of Merit, feigned Miracles, superstition of Re­liques and Saints; yet they applauded the Essential part of the work, and the Founders, [Page 8]acknowledging our Saviour's approbation of the Centurion's character, to be sufficient Au­thority for their imitation of him: However since decency and order never want distur­bers, and there are such as look on the erect­ing convenient Places for God's Service, as Su­perstitious, (though he expresly appropriates a House of Prayer to himself;) it may not be improper to examine the strength of their most cogent Arguments.

As to the practice of the Patriarchs which they urge, what parity is there between their case and ours; were not their Habitations movable, their Congregations their own Fa­milies, so that fixed places for Divine Worship was not suitable to their condition; yet con­veniences they had, and in such case Daniel's Den, or Jonas his floating Island supply the place of a Church, so Devotion do but conse­crate it.

What is fetched from Isaiah, where God says Heaven is his Throne, and Earth his Footstool, asking where is the House they would attempt to build him; they fortifie with the 48^th verse of this Chapter, God dwel­leth not in Temples made with hands; which Texts speak this sence only, That God who is In­comprehensible, [Page 9]will not be thought to be im­prisoned like the Heathen Idols, or chained like the Tyrians Titular Deity, but he disowns not such a place where a Congregation might joyfully meet together to the honour of his Name. Thus St. Stephen tells the Jews, that God who had the whole World for his Pa­lace, was not to be confined to their Temple, so as to preserve it from ever being destroyed, since they were grown Rebellious, and had been guilty of shedding the bloud of the Lord of Life.

From our Saviour's discourse with the Wo­man of Samaria, and the Apostles Injunction that men pray every where lifting up pure hands, without wrath and doubting, I can infer only this; God's Worship under the Gospel, shall not be confined to the Mountain, or Temple at Jeru­salem; which Christian Liberty I think would have been improperly so called, did it forbid erecting other places convenient for that De­votion which Christianity requires.

Though Types cease, yet the Temple was not meerly Mystical in the use of it, but had a natural convenience for the multitude of those that kept Holyday; why therefore may not our Churches multiply, where the Gospel is [Page 10]spread, as well as the Lords-day succeed the Sabbath, Time and Place convenient being always necessary for Sacred Actions.

It is therefore your Glory who have been as forward to build God a House, as the warrant is uncontroulable: and if the Shunamites kind­ness to a Prophet, in building and furnishing a Chamber, be kindly accepted of God, what Favourites shall they be, who (like the man after his own heart) delight not in their own Houses, till God's be finished. David indeed was not permitted to build the Temple, not barely (I suppose) as a Warriour, but because he was a man of bloud in the matter of Uriah; for the Centurion was a Souldier too: And I hope Ecclesiastical and Military Discipline duly observed, will be mutual Supports to each other, uniting Strength and the beauty of Holiness. To David's Harp therefore let our Souls be tuned; let us rejoyce with him who was glad, when they said, We will go into the House of the Lord, which he appropriates to himself and makes Holy, by a peculiar ma­king of his residence, and affording his Graces there. — The second thing to be spoken to;

2. There is supposed in every ordinary Consecration, whether of Persons, Things, or [Page 11]Places, a delivery made by Man, taking pos­session by God, who does it not by Proxy, but is immediately and personally present: Where he assumes or reserves any thing, or Place to himself, his presence constitutes and makes an extraordinary Consecration, which presence follows in the Ordinary; thus when Jacob saw that intercourse between Heaven and Earth, he concluded that the Lord was in that Place, and the Heavenly Messengers rea­dy to convey the Petitions of humble Peni­tents into his Presence-Chamber. Whereupon Luz changes its name and property, that in Bethel (i. e. the House of God) his Vows may be performed. Thus the Divine appearance to David, Moses, and Joshua, made the places Holy by his own appointment: From whence I presume may arise St. Peter's forwardness in building three Tabernacles at the Transfi­guration: The imitation of whose Zeal in the other ordinary way, will not (I hope) be look'd on by Posterity as a Frantick act of yours, as if you wist not what you did.

In the forementioned Examples God's pre­ceding Presence made Places Holy; in the or­dinary Consecration which now concerns us, God makes them so, by his gracious accep­tance, [Page 12]and a more immediate communication of himself therein. From hence Cain called the place of his Father and Families Devotion, the face of God; and Abel had a signal Testimony of his Presence, by firing of his Sacrifice.

Thus God took possession of the Taberna­cle of the Temple, when dedicated to his Ser­vice; he was with Abraham and Jacob by pro­mise, with Moses and Joshua by assistance. The Lord of Israel can accompany his Servants in all Places; but they are most sure to find him where he has put his Glory, and in a more especial manner placed his Name, which in the Law is Domus Mansionalis Omnipotentis Dei. Our Saviour honoured the Anniversary of the third Dedication, under the Maccabees, with his Presence; which Solemnity was after­wards used by Eugenius first, who was followed by other Christians, as may appear by Eccle­siastical History, many approving of the Cu­stom. From whence the Canonists conclude it to be a necessary Church-Constitution, which none inferiour to a Bishop could per­form, according to the Law definition, Res sacrae sunt quae per Pontifices ritè consecratae sunt; though some would give the power of Con­secration to Princes and Governours, or at [Page 13]least of deputing others to do the same. Thus they say Solomon bore a great part in the Con­secration of the Temple; and Constantine him­self called that great number of Clergy to his Church at Jerusalem; nay an Helvetian Pro­fessor says, Antiquitus haec Authoritas semper fuit Magistratus Politici: But with what Authority he speaks, I understand not; nor shall I there­upon undertake to dispute Ecclesiastical Ju­risdiction, rather hoping that Necessity, being our Advocate, will easily excuse the want of that Formality we desire, since we perform the Essential part by a Pious Intention. Peter Martyr distinguishing between an Inward Temple, and an Outward, meaning by an Inward, Man, by the Outward, a Place of Wor­ship, says, That we consecrate a Place, when first we apply it to Sacred Uses; as Man is dedicated to God in Baptism: From whom we dissent not, since he further agrees with the Ancient manner, according to the Registry of Eusebius, concerning the performance at Jeru­salem; where they adorned their first Assem­bling in the Church, with Praying, Praising, Thanksgiving, and Preaching: Nay a Jesuit and great Metaphysician confesses, That by simple Intention of Will and plain Benedicti­on, [Page 14]an Oratory or Church may be separated from Prophane or Common Uses. So that though we cannot use all customary Ceremo­nies, I shall not fear the Accusation of a Ro­manist against Aeschardus, as if by some omissi­on he had rather Prophan'd, than Consecra­ted a Church: I shall not think my self bound to make any Apology for Administring the Sacrament in a place no otherwise Conse­crated, as Athanasius did when accused by the Arians for so doing; If there be any Error in Scituation, or Church-Architecture, (which the great Cardinal so much stands on) I will not invoke St. Dunstan's Shoulder to remove any part of it into its proper place: We may dislodge Satan without Exorcisms, who will flee if we resist him; nor need we any Mira­cles either to allow or disapprove of our Free­will-offering, since every Creature of God is sanctified by the Word and Prayer. This in former times was sufficient to procure a Reve­rential behaviour in such Places, not from any inherent Holiness in them, but that which was and is objectively adherent to them, through Christ's promises, by united Devo­tions, and participating of the Sacraments, is a Communion of Saints. And O that we were [Page 15]joyntly resolved to fulfil the Prophecy of the Church, which is in our own power to do; Many people shall say, let us go up to the Mountain of the Lord, to the House of the God of Jacob, and he will teach us his ways, and we will walk in his paths: For out of Sion shall the Lord go forth, and the word of the Lord from Jerusalem. In his House therefore let us meet him, where he is to be found, with an early and humble Devo­tion, and when we appear in his Church, let not the neglect of our Duty there, prove greater than Absence; which brings us to the last thing.

3. The necessity of a suitable Respect to the Place where God's honour dwelleth, which suitableness betwixt Honour and Merit is re­quired by natural Justice.

This Eastern custom of pulling off the shoes, would aptly lead us to a view of the several Reverential behaviours practiced in our own Church, in all which we pay but one Divine one, and that is to God: But I shall not at present trouble you with Circumstan­tials, a word or two of the most Essential parts of our deportment, shall set you all at liberty.

There is in the first place supposed an aw­ful [Page 16]coming to the Place where Reverence is required; for in the words to Moses, (draw not nigh hither, which St. Stephen omits) there is no excuse afforded for our neglect, God thereby only forbidding an impudent Intrusion into the Sanctum, an entrance into Ministerial Offices without Commission; but to his House all are bidden, and the slighting of the invitation would be a high contempt: If only the Command of his Vicegerent were to be pro­duced in this affair, since Via Regia, is quasi Sacra, that contempt is so unwarrantable, that I wonder how Absenters can pretend to Con­science, which is the strongest Sanction of the Law, obliges us to Obedience, and bids us not rob God of the least of his Retinue un­necessarily.

Having made our entrance into the House of God, the wise man says we cannot be too attentive; when God speaks and pronounces our welcom, let no Prejudice or Partiality, no affection for a Party, make Paul and Apollo's the heads of Faction, which is in effect the dividing of Christ himself.

Let not his positive Laws of Baptism, and his Supper, be so much slighted as they now seem to be; but what is most of all suitable [Page 17]to the present occasion, let our first Assem­bling together be seasoned with Praises and Prayers, the chief Ingredients requisite for a true Consecration.

1. Under the first head, This Noble Structure seems to speak the Language of the Son of Syrack, and bids us praise famous men, whose modesty perhaps would not bear the Truth in the rehearsal of their Liberal Acts; and such a Flattering Orator might well ex­pect the same Fate which attended Constan­tines, (viz.) to be silenced for too much com­mending him on the same occasion: How­ever we are obliged to praise God for raising such Benefactors, for giving of us Nursing-Fathers and Defenders or Religion; not only Martyrs and Confessors, but such as dare live, and do, as well as suffer, for the promotion of the Gospel: That we are not confined to Caves and Dens, which more refined Chri­stianity was contented with: That he hath given us all blessings Spiritual and Temporal in his Son, the conformity to whose Exam­ple will be the praising of him in the highest Key.

2. Then let us pray for the continuance of all his Mercies, that our Candlestick may not [Page 18]be removed, that the devices of Foreign and Domestick Enemies may be frustrated, that all Heresie, Schism, Faction and Rebellion may be restrained by the men of Courage, to whom Authority is committed; that we may be as a City compact together, even all who profess the Name of Christ, the Harmo­ny of the Gospel being powerful to unite our hearts and minds so, that the Cross may be still more and more Triumphant, till thou O blessed Saviour hast obtained the Heathen for thine Inheritance, and the utmost parts of the Earth for thy Possession: To whom with the Father and blessed Spirit, be ascribed (as is most due) all Honour and Glory, from this time for evermore. Amen.