THE WORSHIP and PRINCIPLES OF THE CHURCH of ENGLAND: A SERMON, Preached at the Opening of CHRIST'S CHURCH, IN GREAT-BARRINGTON, ON CHRISTMASS DAY, M.DCC.LXIV.
By THOMAS DAVIES, A. M. AND MISSIONARY FROM THE SOCIETY.
PROVIDENCE: N. E. PRINTED AND SOLD BY WILLIAM GODDARD, AT THE POST-OFFICE. M.DCC.LXV.
ADVERTISEMENT TO THE CANDID READER.
'TIS at the earnest desire of the church people in Great-Barrington, and not from any inclination of appearing in print, I send the following plain and inelegant discourse abroad; and as there are some expressions in it, may appear harsh, and the facts they relate to, improbable in a land of liberty, and where the oppressors can justly claim but toleration, I think it expedient to advertise the reader of those facts, and then leave him to judge of the expressions.
Some of the first settlers of the town of Great-Barrington were Dutch people, who professed themselves Lutherans, and engaged and paid a Lutheran minister for coming among them four times every year. When the English came among them, they joined in settling two dissenting ministers, and contributed largely to build the meeting-houses in Great-Barrington and Sheffield; but could receive no benefit from either, as they did not believe the principles of Calvinism, constantly taught in both, and could not [Page iv] have their children baptized unless they would openly profess it.—Being desirous, their children should receive the sacred ordinance of baptism, they were obliged to go thirty or forty miles to a Lutheran minister, for that purpose. Seeing they received no advantage from the dissenting minister, and hired one of their own, they applied to the town to consider their circumstances, and to allow them a part of the taxes they paid Mr. Hopkins, to help pay their own minister for visiting them; but this reasonable desire was rejected with disdain, and invectives: However they made no disturbance, but attended Mr. Hopkins's meeting, until he compelled them to leave it, by preaching the misterious notions of absolute and irrespective decrees, and the augmentation of good and happiness to the moral system, by the introduction and abounding of sin, &c. Upon this they became uneasy, and told him they could not, in conscience, come to hear, and have their children learn such doctrines for the gospel. Some of the English laboured under the same uneasiness, and could not admit the doctrines he constantly taught, to be true, and according to the revealed will of GOD: Nevertheless if he believed them, he might preach them, but he ought not to compel others to hear and learn them; which however was in some measure the fact; for when some who were dissatisfied, absented for a few days from his meeting, he instigated, from his desk, his people to prosecute them with the utmost rigour of the law: The consequence was, several aged and sober men were put into the stocks, and two into the public goal;—their crimes were very atrocious, they could not, in conscience, come to hear preached what they could not believe;—but they were Lutherans.—One Englishman, [Page v] Mr. Hamlin, was more criminal, yet, he was old, sick and lame, so that he could not go abroad; but then he was a churchman. Call you this liberty of conscience?—'Tis the same that was granted to churchmen, when presbyterianism, in days of that arch-hypocrite Oliver Cromwell, had rule. 'Tis liberty upon the same footing that the papist court of inquisition grants to protestants, of punishing the body for the good of the soul; the same as our progenitors, those famous patrons of religious liberty, allowed the Quakers, of fines, stripes, imprisonments, and death; and yet this is boasted of as a merritorious deed, whilst they proclaim their indulgence, and lenity to all, by words. But to proceed; in process of time, the Lutherans, * together with some of the English there, became acquainted with the doctrines and worship of the church, and in September 1762, they invited me to visit them; I did, and preached there, &c. when some of the Dutch and English declared their conformity to the church, put themselves under my pastoral care, and I have visited them as often as was consistent with my other engagements, and have prevailed with sundry other missionaries to do the same; and when no minister was there, they constantly assembled upon the Sunday, and performed divine service, according to our book of common prayer, and read good printed sermons. From this time, that they were regularly embodied in the public and avowed profession of the [Page vi] church of England, 'twas reasonably presumed, they would no longer be compelled to attend at the dissenting meeting, to hear what they did not believe; nor be obliged to pay taxes to support the dissenting teachers, the which they had hitherto done;—but what signifies reason, justice, and conscience, when in competition with passion, will, and interest! The truth was loud; and clamorous threatenings were thundered out, that if they would not come to meeting, they should suffer fines and imprisonment; but when that had no effect, upon better advice, the execution was suspended, and changed into railing, calumniating, and anathemas, and a more rigorous collecting of their rates to pay Mr. Hopkins, whom they did not hear; to support the propagation of what they believed erroneous. The church people began, and before the rates for another year were due, as I think, they raised a large and elegant church, and hired a young candidate for the ministry, as a reader, and steadily attended the worship of the church. Seeing they had expended so much money, for the church, and in every respect were known professors thereof, 'twas presumed they would now forego obliging them to pay to Mr. Hopkins; but like those which the wise man tells us are never satisfied, they more strenuously insisted upon the rates, and because the money could not be raised exactly when called for, some had their goods distressed and sold, at under rates; and ten of the more aged and sober men, were sent to the public goal, until the rates were paid. Time would fail me to relate the particular aggrevations which attended these oppressions; these are easily conceived, when the characters of the oppressors are known. Notwithstanding all these oppressions, and the violent opposition made, the church [Page vii] people have unanimously proceeded, and have expended large sums of money,* in so far compleating their church, that they can conveniently attend the public worship there. Now whoever will candidly and impartially consider these facts, and as being done in land of professed freedom, and by a people who can justly claim for themselves but toleration, will not think any expressions in the ensuing discourse, sarcastical or severe.
Hoping the reader will not be hypercritical upon a juvenile performance, I wish him health and happiness, remaining his servant in CHRIST,
The WORSHIP and PRINCIPLES of the CHURCH.
IF it is a maxim of unchangeable truth, that dependant creatures ought to pray, and offer their praises to the eternal, perfect, and gracious parent of the universe, who created, preserves, and continually can bless them; it is as certain, there ought and must be time and place, proper for that purpose. Such obvious truths, laying level with the lowest rational capacity, are and need not be directly commanded or revealed; for when the truths, from which they flow, are made clear and evident, the weakest rational can form the conclusion: 'Tis true divine wisdom hath given us sufficient information, in the new testament, that some portion of time should be observed, and devoted for the purpose of religion; and also, that some places should be set apart for the same; although neither are particularly and expressly commanded, and why need it?—Seeing the hints and information [Page 2] there, with the reason and experience of mankind, sufficiently shew the necessity of both: For the reasons which prove the use of the one, holds good for the other; for if some part of time should be set apart for the purposes of religion, the same holds true as to place: The arguments which shew some particular time to be holy, or rather to have a relative holiness, shew the same concerning the other; if the first day of the week is, in holy writ, called the LORD'S day, a place or house set apart for the worship of GOD, is there called the LORD'S house; if no unnecessary business should be performed on the LORD'S day, so none should be in his house; if the former is devoted to the service of GOD, and the promotion of religion, so ought equally the latter; if we are more peculiarly obliged to serve GOD, and learn our duty upon the LORD'S day, we are more peculiarly bound to serve him, and to learn in his house; the reasons for these particulars are so exceeding obvious, I shall omit them: And as we are now convened for the public worship of GOD, the first time, in this house, which you have erected, and is now opened, and from hence peculiarly to be used, for the glory and the worship of JEHOVAH, and the instruction and benefit of mankind, my business shall be briefly to point out to you those particulars which those who attend at this house are obliged and ought to perform, together with the happy consequences. The text, (as used by our SAVIOUR to the Jews, who had profaned the temple) characterizes such an house, by the most eminent part of the service performed therein, viz. prayer—And JESUS went into the temple of GOD, and cast out all them that bought and sold in the temple;—and he said unto them it is written (in Isaiah Ivi. 7.) my house shall be called the [Page 3] house of prayer; i. e. an house dedicated to the worship of GOD, of which prayer is the most eminent part. Seeing prayer is put for, and is the most eminent part of the worship of GOD in his house, it therefore includes all the lesser or subordinate, parts of the service to be performed there; so that our duty required in this house of GOD, is comprehended in and expressed by this general term of prayer;* the several branches whereof are accurately described by St. Paul to Timothy, 1 Epistle ii. 1.—‘I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;’ which imports both the privilege of such unworthy and inferior beings as we are, to address that dread being, the majesty of heaven and earth, and our obligation to perform the same, together with the method how;—for to supplicate, imports our privilege and duty of petitioning GOD, through the merits of CHRIST, to pardon our sins, to turn away and remove our evils, temporal and spiritual, for and from ourselves and others.
By prayers there, we may understand our asking for blessings, for grace, and good things from GOD.
By intercessions, our pleading and interceding, more especially in behalf of our fellow-christians, and men every where.
By giving of thanks, is intended the privilege and obligation of returning, and offering our praises and acknowledgments, for the blessings and unmerited favors, we, and others, are, and may be, partakers of; all which is a privilege so great, and a duty so [Page 4] incumbent, and of which the royal psalmist had so high and adequate conception, that principally, and above all others, this was his desire, and actual pursuit: Psal. xxvii. 4.—‘One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple.’ And indeed this is so eminent a privilege, so much conducive to the honor of GOD, to beget and cherish in our minds worthy apprehensions of him, and just thoughts of ourselves, tending so much to our present comfort, and future happiness, and by GOD'S appointment, the requisite condition to obtain his blessing upon our endeavours, the pardon of our sins, and that eternal life which is purchased by CHRIST, that we ought to esteem it, as David did, the earnest desire of our souls, and make it our constant employ, and improve every favorable opportunity of publicly worshipping that glorious and gracious GOD, who alone can here bless and reward us.—That this distinguishable part of the service of GOD might be performed in a proper and acceptable manner, we have a most excellent, rational, pious and comprehensive liturgy, compiled by good and wise men, which approves itself worthy to be used by all sorts and conditions of men; calculated to raise, and increase, a spirit of true devotion, and to fix the soul upon its holy employment; to engage the attention, and animate the whole man; by which the true penitent may confess his sins, bewail his infirmities, and importune for pardon; the indigent may sue for grace, protection, and relief; the grateful shout forth his acknowledgments; in a word, whatever concerns a sinner, or saint, in the great work of public prayer, here is [Page 5] prescribed, both as to matter and method,—that which is right, proper, pious and engaging.
The matter is collected from the holy scriptures, or in every instance agreeable thereunto; no vain disputations; no frivolous controversies, which speculative or enthusiastic heads have been and daily are forming, to the decay and discredit of true religion and devotion; no new-fangled notions, or bold and uncommon, trifling and indecent expressions; which serve, where used, to perplex and bewilder the understanding, to tickle and please the fancy, or to turn the soul from the important and solemn work it should be about. I confess ours is a form,* but 'tis a form of such sound words, that all serious christians may use, and which none can condemn, unless clouded by ignorance, distracted by enthusiasim, or feared by irreligion and impiety.—For all is addressed to the one only, true, faithful, wise, good, just, merciful, almighty and eternal GOD, through the merits and mediation of one only saviour our Lord JESUS CHRIST, whatsoever as a community is needful, both for body and soul, for time and eternity; for our friends and benefactors, and even for our enemies and persecutors; and lastly, for all mankind in their several stations, relations and conditions: Every vice or lust which reigns in us, and we would willingly forsake and subdue; every sin and folly we desire to have forgiven; every grace and virtue that we need and would have given; every favour and blessing we would return thanks for, we here may [Page 6] find and use the matter; which is plain, proper, and engaging, and which, I doubt not, will appear so to every one, who will impartially read, and understand, the book of common prayer.
As to manner or method, it begins with some selected texts of scripture read by the minister, together with a solemn exhortation to all present; which puts them in mind of what those texts declare, and also of all the succeeding parts of duty which they meet to perform; calling upon them, with one heart and voice, to the first part of prayer, which immediately ensues; by which means all have time, and means, to compose their minds, and to consider where and what we are, and the business we are going about, which is to kneel down, and unitedly to confess our sins, and to pray for the pardon of them. The minister then, as the ambassador of GOD, through CHRIST, declares the blessings of the gospel, of pardon and remission, to all true believers and penitents: To which is added the LORD'S prayer, by all present, with petitions, that GOD would open our lips, and prepare our hearts to declare his praise; the which we do standing,* by repeating a large portion of the psalms, whereby as they help to express our gratitude, so they engage our attention, and instruct our minds into the knowledge of GOD'S will; after which a chapter out of the old testament is read by the minister standing, and the people sitting, to which is added, a hymn to praise GOD for teaching us his will: We then hear another chapter out of the new, which sets forth unto us something relative to the great work of our redemption by JESUS CHRIST; [Page 7] after that immediately ensues a psalm of thankfulness; to evidence the truth of these things we have heard, we are then to repeat, with one heart and voice, the summary of the christian religion called the apostles creed; we are then directed to pray to, and interceed with our all-gracious GOD and heavenly father, for his grace, for peace, for protection, for ourselves, for our king, and his family, for our church, and its rulers, for all sorts and conditions of men, and as occasion requires, for all other things needful for ourselves and others; and lastly, to return our unfeigned thanks for our creation, preservation, and redemption by our Lord JESUS CHRIST, and for all GOD'S favors to us and all men. One thing is observable through the whole; every prayer, and almost every general petition, begins with some one of the divine attributes, and concludes, through the merits of CHRIST. Your patience will not permit my more critical or lengthier observations,* but shall conclude this part of my discourse in the words of that pious and great divine bishop Tillotson:—"I have been (says he) according to my opportunities, not a negligent observer of the genius and humour of the several sects and professions of religion: And upon the whole matter I do in my conscience believe the Church of England to be the best constituted church this day in the world; and that, as to the [...]in, the doctrine and government, and worship of it, are excellently framed to make men soberly religious: Securing men on the one hand, from the wild freaks of enthusiasm; and on the other, from the gross follies of superstition."†
[Page 8] The great design of erecting this house, is to meet and join in the use of public prayer; but as the knowledge of religion is requisite, in order for mens becoming religious, and St. Paul shews we come not to this knowledge without teaching, (Rom. x. 14) and as all men have not time nor capacity to instruct themselves, therefore, a further design, is, that the true principles and duties of our holy religion might be here taught and learned, the sum of which religion is contained in these two terms, faith and repentance.—Under the head of faith will be taught, the existence and attributes of one eternal, good, wise, great and self-existing GOD, who created, preserveth, and governs the universe, and all creatures; that he is to be adored, loved, and obeyed; that when man had sinned, and had exposed himself to justice and punishment, incapable of relieving himself, that GOD so loved the world, that he sent his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life; (John iii. 16)—that he assumed human nature, taught, both by precept and example, mankind, all holy living; died a sacrafice for the sins of the world, and thereby to make peace for us: ‘And, having made peace through the blood of his cross, by him to reconcile all things unto himself, by him I say, whether they be things in earth, or things in heaven;’ (Col. i. 20) and sealed and ratified a covenant of grace, whereby sinners may obtain pardon, grace, and everlasting salvation. These particulars will be taught as matters of faith; as necessary for every one firmly to believe, together with many other consequential principles: Abstruse and needless speculations, that tend only to confuse the ignorant, distract the weak, and advantage none, will be omitted and discarded, [Page 9] as being contrary to the genius of christianity, and the design and business of its ministers. Under the head of repentance, will, we reasonably expect, be taught, what the grace of GOD, which hath appeared bringing salvation, (i. e.) the offers and terms of salvation to all men, teacheth, viz. that denying ungodliness, and worldly lusts, we should live soberly, righteously, and godly in this present world; (Tit. ii. 12) i. e. to quit and turn from all vice and immorality; all profaneness and debauchery; all injustice, malice, superstition, and idolatry; to pray to GOD, for his pardon, and for his grace▪ to do so no more; but heartily and faithfully to do what he has required; to love, fear, and serve GOD, with all our souls, and power; to cordially embrace, and stedfastly believe his revealed will; to govern our passions, and live in the regular exercise of our reason; to love, and do good to our fellow-men every where: Under each of these particulars are comprehended many other duties, which the preacher will not fail of inculcating, in plain, sober, and engaging words and manners. In a word, we are to expect the plain principles of the gospel, and not the whims and notions of men; the religion and duties which CHRIST our Saviour taught, which is to promote true holiness, and genuine godliness and honesty, and not misterious and useless speculations, impracticable and impossible duties; which make men either proud or desperate, where and when preached and believed.
Having thus briefly represented both the worship and principles of the church, I shall now as briefly mention the advantages that you may reasonably expect, in consequence of building this house, and having these particulars performed therein. All reasonable actions are done to gain some design and [Page 10] end; and it may justly be supposed, that you expected the advantages arising, would be sufficient to recompence you for the cost and trouble you have and will be at; that you would not contentedly suffer so many inconveniencies, persecutions, and more than hostile barbarities, and take so much pains, and expend so much of your interest, if you had not the prospect of reaping some advantage. The motive is good; this has ever been presented by the wise and good parent of nature, to excite and animate mankind to be religious. The first advantage you may expect is the worshipping GOD almighty, agreeable to your faith, and according to his revealed will.* This is most certainly a very great benefit, unto all such as are, by the grace of GOD, willing and engaged to join heartily therein. You come here not only to hear another pray, but to attend and join, both with heart and voice, to pray to and praise your GOD. In other assemblies, you can but hear another pray his own prayer, if that may be called his own which he knows not before he prays, and remembers not afterwards; whereas we ought to pray as well as sing praises with the spirit and with the understanding also, which may be performed here, but as things at present are, cannot be done in the other assemblies in this land.
Secondly.—You always hear the revealed will of GOD read, a large portion being always appointed, so that you will always when you meet here, certainly hear your GOD speaking and teaching you what to [Page 11] believe and do for salvation. In other congregations, the scriptures are wholly laid aside for the preacher to produce something more pleasing and excellent; just as though a glow-worm would yield a more pleasing and advantageous light than the meridian sun.
Thirdly.—We commemorate the remarkable events of our saviour CHRIST, particularly his miraculous birth, as upon this ever joyful and memorable day, and for that purpose we always partake of that holy and valuable institution, by which we unworthy creatures are allowed spiritually to eat the flesh and drink the blood of our saviour JESUS CHRIST, and thereby to be evidences of, and to shew forth his death to future ages: And you, my brethren, who design this day to come to his holy banquet, should duly remember yourselves, and so to have examined your hearts and repented of your sins, as preparedly to be partakers thereof, that so you may receive spiritual blessings from the sacred appointer and author.
Fourthly.—Another advantage to be expected, is, that the preacher will entertain and instruct your minds, not with unreasonable misteries, mere speculative notions, or impracticable duties, which serve only to distract and bewilder mens understanding; but that from the existence and perfections of one GOD; from the wonderful love and work of one only Saviour; from the agency of one only spirit, he will proceed to explain and enforce the plain duties of a holy life; furnishing your minds with proper arguments, and gospel motives, to become truly holy, in heart and conversation.
Fifthly.—Another advantage, and that not inconsiderable, will be, that your minister will be invested with a proper commission, and with competent [Page 12] authority from CHRIST, the head of the church, to execute the work of a minister among you.
This is an advantage which the dissenters in this land can justly lay no claim to, unless every layman has authority to ordain; which appears so glaringly absurd, that many curious distinctions are trumped upon the ignorant, and when these fail, 'tis denied what our Saviour expressly declared (when he commissioned his apostles) of ‘lo I am with you always even unto the end of the world.’ Whoever candidly considers the fate of the presumptuous invaders of this office, under the old, and the appointment by CHRIST and his apostles, under the new testament, and that for fifteen hundred years after, none but such as were ordained in this line of succession, were allowed in the christian church, as the history of all ages of the church testify, will have reason to esteem it a privilege to be under a ministry which is justly unexceptionable in this particular.
And lastly, to mention but this one, which crowns all the other advantages, and for to attain this, the others are only designed as helps and means; in the proper use of them, through the goodness and mercy of GOD, by the merits and mediation of JESUS our common Lord and Saviour, you may obtain the pardon of your sins, the assistance and blessings of heaven, peace, unanimity, and contentment in this present world; and in the future, when this mortal shall put on immortality, when contention and malediction shall be confined to its proper abode, may come the possession of that everlasting salvation, that incorruptible crown of glory, that heavenly residence, of life, light, and joy, which is reserved in heaven for all true and obedient christians. This, my brethren, is a prize! worth all your striving; a reward, beyond [Page 13] all your doings for the service of GOD, and promotion of religion; an advantage, that will more, infinitely more, than recompence you, for all the scoffs, ridicule, hatred, opposition, and oppression, cast at, and laid upon you by others; for all the fatigue, anxiety and cost, you have voluntarily undergone and expended; or let you be ever so liberal for the future, in completing this edifice, or engaged in the services thereof, and of religion in general, this will abundantly recompence you for all: This great advantage, reward, and recompence, you must ever esteem as such; never to flatter or deceive yourselves, as to imagine, upon the one hand, you have earned, and therefore may demand it as wages due to you; nor, upon the other, that you ever shall possess it, notwithstanding what you have hitherto done, unless now, and for the future of your lives, you live agreeable to the conditions thereof; the which is evident upon both sides, from Heb. v. 9, speaking of the sufferings of CHRIST, verse 4, the apostle subjoins, and being made perfect, he became the author of eternal salvation, unto all them that obey him. Here see CHRIST, and not man, is the author and bestower of this salvation; yet you also see, although CHRIST is both author and giver, he will bestow it upon none but such as will obey him; so that we can have no just expectation of this, the greatest of all other advantages, unless we faithfully and truly obey him. My time only permits me to mention that obedience which we must perform in this house, in order to reap the advantages proposed, which is briefly thus:
First.—Be always careful to be here before the worship begins; and when you enter this house, remember you enter the house of GOD; therefore drop all ceremony to your fellow-men, all the care and [Page 14] concerns of your worldly business and employment; all improper thoughts and reflections, and have Jacob's reflection upon your minds,—"How dreadful is this place! This is none other but the house of GOD! This is the gate of heaven!" (Gen. xxviii. 17) let therefore a more solemn awe and reverence be paid here. "Keep thy foot when thou goest to the house of GOD, and be more ready to hear than to give the sacrifice of fools:—Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before GOD," Eccles. v. 1, 2.
Seccondly.—When the worship begins, join devoutly and engagedly therein; let your hearts be sincerely animated, your affections discreetly warmed, and your attention stedfastly fixed; for it is a most heinous and aggravated provocation, ‘to draw near GOD, with our mouths, and with our lips to honour him, but to have removed our hearts far from him.’ As we are compounded of soul and body, and as both are redeemed, we should serve and honour GOD with both; thus St. Paul infers, 1 Cor. vi. 20, "for ye are bought with a price, therefore glorify GOD in your body, and in your spirit which are GOD'S."—Neither should be neglected, in the worship of GOD; but it is the service and worship of our souls, that most excellent part of us, that is principally regarded; that of the body is insignificant and criminal, unless conducive to that of the soul.
Thirdly.—When you pray for the pardon of your sins, be resolved to forsake them; when for grace and GOD'S holy spirit, be determined and engaged to receive, embrace, and comply therewith. When you return thanks, let a sense of GOD'S favors and blessings be deeply imprinted in your souls, and with your voices; let your souls, and all that is [Page 15] within, join in praying to and praising GOD'S holy name.
Fourthly.—When the word of GOD is read or expounded by the minister, be all silence and attention to hear and learn GOD'S holy will, and your duty, taking up a firm resolution to perform whatsoever you understand to be his will and your duty.—The gospel is, in St. Paul's language, ‘the power of GOD unto salvation, unto every one that believeth;’ (Rom. i. 16)—and in St. Peter's, ‘the incorruptible seed by which we are born again,’ 1. Pet. i. 23.—From whence you are therefore to learn what is GOD'S will, what he has and will do for your good and salvation, and what you have to do to comply with, and come to the possession of the same.
Fifthly.—As the posture of our bodies, may, in the worship of GOD, be subservient to the ends and purposes of spiritual services, some directions might be necessary, had not those wise and good men who compiled our service book, already to your hands laid down all those that are necessary and proper; a little attention thereto, and use thereof, will lead your minds to discern the propriety and expediency of them, in the worship of GOD in this house.
Lastly—We ought to conclude the public services of religion, by heartily joining in prayer for a blessing from GOD upon what we have heard, and what we have performed; for although Paul may plant, and Apollos water, 'tis GOD that gives the increase.—And since the minister, who is the servant and embassador of CHRIST, only has authority to pronounce the blessing of GOD, you should reverently wait, and with attention receive, joining with one heart and one voice, in that summary conclusion, AMEN, i. e. that it might be so, that GOD would bless you indeed.
[Page 16] If you, my brethren, would conduct yourselves after this manner, in the service of GOD, and your redeemer JESUS CHRIST, in this house of CHRIST'S, which you have with much labour and expence erected for these purposes, you will not ever find either your cost or labour in building, nor your attention, care, and diligence in performing these, and the other duties of our holy religion, unrewarded; but that it will be found, from the great goodness of our heavenly father and creator, through the merits and intercession of JESUS CHRIST our redeemer, infinitely rewarded—Unto whom, with the holy spirit, let us now, and ever in this house, as it is in heaven ascribe all honor and praise. AMEN.