Mr. Appleton's DEDICATION SERMON.
THE IMMENSITY OF GOD. A SERMON, DELIVERED TO THE CONGREGATIONAL SOCIETY IN HAMPTON, NOVEMBER 14, 1797; AT THE DEDICATION OF THEIR NEW HOUSE, FOR PUBLIC WORSHIP. BY JESSE APPLETON, A. M. Minister of the Congregational Church in Hampton.
TO THE CONGREGATIONAL SOCIETY IN HAMPTON, THE FOLLOWING DISCOURSE, AND EVERY FACULTY OF ITS AUTHOR ARE AFFECTIONATELY DEDICATED.
THERE is no one of the divine perfections, on which we can seriously reflect without being lost in wonder.
WHEN we cast our thoughts back to the ages preceding the creation, and reflect that the space which is now occupied by this earth, by these heavens, and by the universe itself, was then a mighty void;—that there was not a single particle of matter, or a ray of created light, in all this boundless extent, we are amazed at beholding this material system rising instantaneously into life. That creation, of which we can entertain any tolerable conception, is nothing more than the change of one thing into another.—When a tree, or a plant is produced, certain particles from the earth, and air are differently arranged, placed in a new relation to each other, and thus assume a [Page 6] new appearance. Yet strictly speaking, there is in all this no new creation; matter only assumes a different form:—all the materials were provided before. But there was a time, when there were no materials in the universe; and when all the matter, which is now in existence, was created from nothing. This surpasses our comprehension, and the thought confounds us. Our astonishment still increases when we are told that all this took place, without any thing like that which is called labour, or exertion. God spake and it was done. He said, Let there be light, and there was light. By the word of the Lord, were the heavens made, and all the hosts of them, by the breath of his mouth. He shaketh the earth out of its place, and the pillars thereof tremble: He commandeth the sun, and it riseth not, and sealeth up the stars; he alone stretcheth out the heavens, and treadeth upon the waves of the sea.
THE eternity of God is equally incomprehensible with his power.—To every object which we behold, there is a season and a time. A time for its beginning, duration, and destruction. It can be said of none of the objects, which fall within our view, that it has been even so forever, there was a time wh [...] they were not. But the supreme God is the King eternal and immortal; he is without beginning of days, or end of life. Look back to the time when he first exerted his creating power: fix this period as far distant as you please. Call in, to the aid of your imagination, all the leaves that are shaken in the [Page 7] wind, all the grains of dust, that compose this globe; all the drops of water which the ocean contains: and all the drops of water which the ocean contains: and all the particles of light which constantly, and in every direction, emanate from the sun; let each leaf, each grain, each drop of water, and each ray of light be put to signify an hundred years.—Then say that as many years have elapsed, since God began to create, as are signified by this inconceivable multitude of leaves, particles, &c. Let this be considered as one Era, in the divine existence. Imagine that the commencement of it is a point, from which you are to begin a new calculation: and enquire how long the Deity existed before he began to create.
SUPPOSE, again, that each one of these drops, grains, &c. is divisible into a thousand parts, and that each of these parts, was placed for a thousand years. Say, then, that God had existed before he began to create for a duration, consisting of as many years as all these parts express.—This second Era will be a million times longer than the first, but still it bears no proportion to the divine existence.—We lose ourselves in the calculation, and approach no nigher to the divine origin. There never was a time when God did not exist. He inhabiteth eternity. He is and was, and is to come. He alone can say, Before me there was no God, neither shall there be any after me.
IT is inconceiveable by us, how any being should be possessed of perfect independence. Every object [Page 8] which we see, depends on some other for its origin, its properties, and its duration. All the objects which we see are the effects of some cause. When we observe a well cultivated field, we know that it was not the effect of chance; we know that some intelligent agent has been employed. When we observe a building, we know that it must have been the effect of human art. For every house is builded by some man. We know likewise, that there was a time, when this world did not exist; that it is the effect of some cause, and dependent on some superior being. We next contemplate this being, and can hardly be restrained from proceeding in our usual mode, and from enquiring into the origin of the Deity. But reflecting on the absurdity of such an enquiry, we are obliged to adopt this conclusion, that there is a being, who is uncreated and independent, although we are utterly unable to conceive how such a thing is possible. He alone can adopt the following language, "I am, and there is none else beside. Before the day was, I was." "If I were hungry, I would not tell thee, for the world is mine, and the fulness thereof."
BUT we proceed to consider that attribute of God, which is spoken of in the text, viz. the divine immensity, or omnipresence. "Will God indeed dwell on the earth? behold, the heaven, even the heaven of heavens cannot contain him."
THIS thought occurred to the mind of King Solomon in the midst of the prayer, which he made at [Page 9] the dedication of the temple:—It is a consideration, which ought to impress our minds while engaged in the solemnities of this day.
WE are so much conversant with material objects; we have so frequently heard it said that no body can be in two places at the same time; we are so constantly seeing bodies move from one place to another, as that it is impossible for us to form any just ideas of a being who is incapable of moving from place to place, but is equally present in all places. All the just conceptions, which we can possibly have of the divine immensity, is by comparing our ideas of God, with the ideas, which we entertain of finite objects. As it is much easier to tell what the Deity is not, than what he is; so it is much more practicable to show what lines will not circumscribe him, than to form any right notions of the real extent of his presence. We measure space by the distances at which different material objects are placed from each other. We say that all that space over which our eyes can glance, does not confine the Deity: that he is present, not only in every place on this globe, but that he is equally so, at all the bodies which surround this globe: that the most distant star, which can be discerned is as really in the divine presence as we are. Solomon himself could form no other conception of the divine greatness, but what he obtained by such comparisons. Heaven, and the heaven of heavens cannot contain thee. This was acknowledging himself unable [Page 10] to comprehend the omnipresence of God. For he has here taken into view the greatest expanse which can be defined, and of which he had any idea, and yet he asserts that this cannot circumscribe the presence of God.
"THE Hebrews" we are told "acknowledged three heavens, the first, the aerial heavens, in which the birds fly, the winds blow, and the showers are formed: the second, the firmament, in which the stars are placed: the third, the heaven of heavens, the residence of the Almighty, and abode of saints and angels." These, doubtless, were the ideas, which the sacred writers entertained on the subject. They frequently speak of these different heavens.
WHEN it is said, There is a multitude of water in the heavens: The rain cometh down, and the snow from heaven: Can the heavens give showers, &c. respect is evidently had to the first, or aerial heaven.
WHEN it is said, The stars shall fall from heaven. The heavens declare the glory of the Lord, and the firmament showeth his handy work: By his spirit, he has garnished the heavens, &c. the inspired writers plainly allude to the second heaven, or the region of the stars.
BUT God is said by the Psalmist to have set his glory above the heavens: i. e. above the first, and second heavens; which exactly comports with the ideas [Page 11] which the Jews entertained of the place of the divine residence—St. Paul speaks of the throne of majesty in the heavens:—of being caught up to the third heaven. Stephen saw the heavens opened, and Jesus standing at the right hand of God. God is said to ride upon the heaven of heavens.
WE see then what the author of our text meant by the heaven of heavens: viz. the space which lies far beyond all material objects, such as the moon, the sun, and the fixed stars:—the space, in which, he supposed the angels were convened; and where the Almighty dwelt in light inaccessible and full of glory, which no mortal eye hath seen or can see. This, he confesses, cannot confine the Almighty.
SUPPOSE that the farthest star, which we ever behold, is placed at a distance, expressed in miles, by millions multiplied by millions. Let an angel be stationed at this star, and from thence, commence his flight unto boundless space; let him proceed with the greatest conceivable velocity, and let his flight be continued through the greatest duration of which the mind can form any idea, he is yet surrounded by God; he has not found the place where God is not present. Canst thou by searching find out God: caust thou know the Almighty to perfection? Whither shall I go from thy spirit: or whither shall I flee from thy presence? Thy presence filleth heaven and earth. But the heaven, and the heaven of heavens can not contain thee?
[Page 12] IN contemplation of the divine immensity, it is natural to enquire, with the devout King of Israel, Will God indeed dwell on the earth? If God is present in all places, and fills the Universe, with what propriety can it be said, that He is peculiarly present in any particular place? Yet the scriptures speak of God's being in Heaven—of his appearing on mount Sinai—of his appearing to Moses in the burning bush;—of his being in the Jewish temple, and in all religious assemblies.
IN answer to this, we observe first, that by such representations, cannot be meant that God is essentially, more present in one place than another; he cannot, if we may use the expression, contract himself into one place, and withdraw himself from other places. Accordingly, the scriptures teach us, that he is as really present in the caves of a mountain, in the bowels of the earth, or in the bottom of the sea, as in the heavens above. Do I not fill heaven and earth, saith the Lord? Though they dig into hell, thence shall mine hand take them: though they climb up into heaven, thence will I bring them down: though they hide themselves in the top of Carmel, I will search them out thence: and though they be hid in the bottom of the sea, thence will I command the serpent, and he shall bite them.
GOD is as really present in the humble cottage, or the open field; as in the splendid palace, or majestic temple.
[Page 13] BUT in the stile of scripture, the Deity is said to be present in all places, where he makes any peculiar manifestations of himself; where he places such objects and produces such appearances and effects, as give to beholders, the most lively conceptions of his energy and attributes.
THE sacred writers represent him, as sitting on a throne in the heavens;—as being surrounded by ten thousand times ten thousand glorified spirits.
THERE is, probably, somewhere, in the universe, a place where God makes a most clear, and glorious discovery of his nature and perfections; where he condescends to be viewed, not as by us, through the medium of clouds and darkness; but in a light too resplendent for our present organs of vision; a light, which no mortal can approach unto. And as the purest and most exalted beings would not only be most desirous of acquainting themselves with the divine nature; but would likewise be more than all others prepared for enjoying the clearest manifestations of God, it is extremely reasonable to suppose that this glorious place is filled with an innumerable multitude of saints and angels.
THIS representation will answer to the very figurative description which Micaiah gave of the objects which he saw in vision. I saw the Lord sitting on a throne and all the hosts of heaven standing by him, on his right hand, and on his left.
[Page 14] WE are not to suppose, however, that the Deity is really visible, in any place. He is a spirit, and no one hath seen God, at any time.
THE Almighty is said to have appeared to Moses, in the bush: yet we cannot imagine that God was any more in that burning bush, than in any other place whatever. But as the bush was on fire, without being consumed, there was a very evident and striking proof of the divine energy.
GOD is said to have appeared, when, in order to impress the minds of men, with a sense of his power and presence, he has caused some remarkable luminous appearance. This was the case, when Moses and Aaron, Nadab and Abihu, and seventy of the elders saw the God of Israel: when there was under his feet, as it were, a paved work of sapphire: and as it were the body of heaven in his clearness.
IN the ancient tabernacle, and in the Jewish temple, there was the Shekinah, or a visible light in testimony of the divine presence. Before Solomon made his dedication prayer, It came to pass that when the priests had come out of the holy place, the cloud filled the house of the Lord: So that the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord.
NOTWITHSTANDING this God was in reality, no more present in Solomon's temple, than he now is [Page 15] in christian churches. But such an appearance as was then made, exactly corresponded with the genius of the Mosaic dispensation. Every thing, under this economy was calculated to strike upon the senses. They had a variety of rites, forms and ceremonies. A pure, simple, and spiritual worship, would have been ill received by a people, ignorant, gross, and uncultivated. They needed something of external pomp, to captivate their attention.
BUT it is very evident from the prayer of Solomon, that he expected the Deity to make some manifestation of himself in that temple, separate from that glorious light, which filled the holy place. He believed that religious worship there performed, would be more acceptable to God, than if it were performed in a different place; and that God would be more likely to meet his people and answer their prayers when they assembled at the temple for public worship, than if they wholly neglected divine service, or convened in a different temple. He believed that the eyes of God would be open towards that house, day and night. For when he intercedes with God, in behalf of his people, it is on condition that they should pray, either in, or towards that house. When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again, and confess thy name, and pray, and make supplication unto the Lord, in this house; then hear thou in heaven, and forgive the sin of thy people Israel.
[Page 16] IN this sense, God is now present in all christian churches. Public worship, is an institution which he has ordained; and we cannot doubt his readiness to bless the means which are of his own appointment. The same encouragement is given to religious assemblies, under both dispensations. To the Israelites it was said, In all places where I record my name, I will come unto thee, and bless thee. To the disciples of Jesus, it is said, Where two or three are met together in my name, there will I be in the midst of them and bless them.
CHRISTIAN temples, and christian worship are extremely different from the temple and worship of the Jews. Christianity considers its votaries as spiritual. Jewdaism addressed itself much more the senses. It was the law of a carnal commandment. Their religious service stood in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. This time of reformation came, when christianity was first introduced, and the pomp and ceremony of the Mosaic establishment were done away. The law made nothing perfect, but the bringing in of a better hope did. Accordingly, our Saviour declares, The hour cometh, when ye shall, neither in the mountain of Samaria, nor yet at Jerusalem, worship the Father. He faith further, The hour cometh, and now is, when the true worshippers shall worship the Father, in spirit and in truth: for the Father seeketh such to worship him.
[Page 17] IN christian churches, there is no Shekinah, or visible token of the divine presence; yet Christ has promised to be in the midst of his worshipping servants.
IN christian churches, there is no sacred fire, no place answering to the Jewish holy of holies, no incense evening and morning sacrifices or sprinkling of blood. Our prayers are to ascend up instead of incense, and the lifting up of our hands to be as the evening sacrifice. The way into the holy of holies is how laid open; even that new and living way which Christ has consecrated through the veil.
IN the christian church, there is no succession of high priests who are to offer, first for their own sins, and then for the sins of the people: But Jesus Christ is the high priest over the house of God: He has appeared to take away sin by the sacrifice of himself: and by one offering he has forever perfected them that are sanctified. Let us, therefore, draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
AS God manifested himself in a peculiar manner to the Jewish worshippers in the temple, so has he, in all ages of the gospel, to christian assemblies. The astonishing spread of christianity soon after our Saviour's resurrection, was brought about, under [Page 18] God, by public preaching. It was by the preaching of Peter, that three thousand souls were, in one day, added to the church. It was by the preaching of Paul and Barnabas in the synagogue, that a great multitude both of the Jews and Greeks believed in Iconium. It was because St. Paul reasoned in the Corinthian synagogue, that he persuaded the Jews and the Greeks. And although it is certain that all who were thus persuaded, and the whole church which he (thus persuaded) established at Corinth, were not really religious, yet the alteration which took place with regard to many of them, was so great, as to afford a striking proof of the divine power and presence. For after speaking to the Corinthian disciples, of fornicators, idolaters, effeminate, thieves, covetous, drunkards, revilers, and extortioners, he subjoins, And such were some of you: but ye are washed, but ye are justified, but ye are sanctified. When so many men, infamous for every species of transgression, were persuaded to embrace the gospel of Christ, and did afterwards adorn the doctrines which it contained; when they were turned not only from darkness unto light, but also, from the dominion of sin, to the practice of holiness, was not the divine energy as fully manifested in the christian ministry, as was the glory of the Lord, in the Jewish temple?
THE effects of christian ministrations have not, in latter ages, been so obvious and surprizing; and from the difference between the circumstances of [Page 19] those to whom the gospel was then preached, and those to whom it is now addressed, it is utterly impossible that they should be.
WE cannot doubt however, that the divine spirit yet attends on a preached word, and that by the cooperation of both these, the kingdom of Christ is continually enlarged. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth, and bud, that it may give seed to the sower, and bread to the eater: So shall my word be, saith the Lord, that goeth forth out of my mouth: it shall not return unto me void: but it shall accomplish that which I please, and prosper in the thing, where unto I send it. When Christ ascended up on high, he gave gifts unto men, that God might dwell among them.
IMPROVEMENT.
WE are now to improve the subject: and
1. The consideration that God is present in every place, ought to be a powerful motive to sobriety and christian obedience.
THERE are but few men so excessively depraved as to lose all sense of shame and decency; there are few men who are willing to be guilty of the worst conduct in the presence of such as they esteem [...] and honorable: but does the presence of the [...] and honorable fill heaven and earth? Are these [...] [Page 20] great, as that the heaven, even the heaven of heavens cannot contain them? Do the wise and honorable search the hearts and try the reins of the children of men? Are the darkness and the light both alike to them? Do they compose a tribunal at which each individual must hereafter be arraigned? Have the wise and honorable eternal rewards, and eternal punishments at their disposal? Are they able to destroy both soul and body in hell? If not, Who art thou, that shouldst be afraid of a man that shall die, and the son of man that shall be made as grass, and forgettest the Lord thy maker, that stretched forth the heavens, and laid the foundation of the earth?
WE may long lie concealed from the inspection of our fellow men. Some of the vilest of mortals are wrapt about so completely in the externals of devotion, as to obtain for the greater part of their lives, a reputation for extraordinary sanctity and uprightness. They may bless themselves in the success of their hypocrisy; they may exult in the pious frauds, which they have played off, upon the world. But what avails this, when their secret sins are all in the light of God's countenance? There is no darkness or shadow of death, where the workers of iniquity can hide themselves.
LET no one therefore think there is any veil so thick, or any darkness so gross, through which the eye of God cannot penetrate! Let no one imagine [Page 21] that because he commits his wickedness in retirement from the world, he thereby evades the presence of the Almighty. Woe unto them that seek deep to hide their counsel from the Lord: and their works are in the dark: And they say who seeth it? Who knoweth it?
LET us remember that wherever we are, and in what employment soever we are engaged, whether in devotion, whether in the business or the amusements of life, we are surrounded by the divine presence; that our actions, our thoughts, and most secret desires are open and naked to his view.
2. LET a consideration of the divine immensity cheer the gloom of solitude. What though no human form appears in your view? Your mind is not cheered with social intercourse; and your ears are not delighted with the impassioned language of friendship?—You are yet in the presence of the most glorious being in the universe; that being who bestowed upon you, your social feelings, and endued you with your other capacities of enjoyment. Remember the words of Jesus Christ: Behold the hour cometh, yea is now come, that ye shall be scattered every man to his own and shall leave me alone, and yet I am not alone, because the Father is with me.
EVERY good man may, with much propriety, apply this language to himself. The thickest darkness, the most dreary waste, or the most gloomy wilderness [Page 22] cannot prevent us from maintaining fellowship with the Father, and his Son Christ Jesus.
3. LET our subject teach us to admire the condescension of God. When we consider the power of the Almighty; that he created all worlds by a sovereign command; that his influence extends not only to this earth, this system, the fixed stars, and the universe, but throughout infinite space; it almost baffles our belief, that he should regard the services of so contemptible a being as man. Will God indeed, dwell on the earth? Behold the heaven and the heaven of heavens cannot contain him: how much less this house, which ye have built. When I consider the heavens, the work of thy fingers, the moon and the stars, which thou hast ordained: what is man, that thou art mindful of him, or the son of man that thou visitest him?
THIS God, whose greatness is unsearchable, who circumscribes with his presence, all beings, and all [Page 23] worlds, has shown the tenderest regard to the happiness of the human race. He has sent his Son to reveal to them the great doctrines relating to life and immortality:—to direct their hopes to the unfading inheritance: and to open a way in which this inheritance may consistently be bestowed on guilty men. He has done more.—He even beseeches us, through the medium of the christian ministry to be reconciled to God.
BY the person of Jesus Christ, he has given, in the different periods of the church, some apostles and some prophets, and some evengelists: and some pastors and teachers, for perfecting the saints for the work of the ministry: and for edifying the body of Christ. He manifests himself in religious assemblies: He hears the prayers which are offered, and blesses the word which is spoken.
4. THE foregoing observations teach us, that when we assemble for public worship, it should be with reverance, and humility. What adoration is due from feeble, dependant creatures, to that being, on whose greatness, we have been now contemplating! Before you join a religious assembly, reflect on the purposes, for which you are going, and the nature of that God, who is there worshipped.
WHEN Jacob had received a vision from God, in Haran, he exclaimed with astonishment. [Page 24] This is no other than the house of God; this is the gate of Heaven. Let the same reflection dispel all our worldly or trifling thoughts, when we enter the place of divine service.—God has, in compassion to our weakness, instituted these means, which are suited to our capacities. He appears not in that terrible majesty, in which he once descended on mount Sinai. Behold his terror does not make us afraid, neither doth his hand lie heavy upon us.—He saith, Come and let us reason together.—He has shown us our own immortality; that our existence will be protracted throughout endless ages—that it will be spent, either in chains of darkness, or in the paradise of GOD.—He points out to us the way, in which we may avoid the one, and obtain the other. And that the conditions of salvation may be thoroughly known, and the importance of it duly estimated, he has appointed that a seventh part of our time should be devoted, to the purposes of religious instruction and religious worship. And having by Christ and his apostles, enjoined it upon us to spend this season in religious assemblies, he has encouraged us to this duty, by the hopes of meeting in the place, where he records his name, the enlightening, convincing, and comforting influences of divine Grace.
WHEN we consider public worship in connexion with a future state: when we consider the effects, which have in the different ages of the church, been produced by the ministration of the word; that it has [Page 25] pleased God, by the foolishness of preaching to save them that believe: and further;—when we reflect on the probability there is, that those who do not, by the means which God has appointed, attain to virtue and holiness, will forever remain enemies to God, by wicked works: it must appear infinitely important, how the gospel is preached, and in what manner it is received; Take heed therefore, how ye hear.
WHEN in the house of divine worship, reflect that God will indeed dwell upon the earth, and although the heaven, even the heaven of heavens cannot contain him, yet his favour may be sought, and his blessing expected, in this house which ye have built. He draws nigh unto us, in the ministry of reconciliation, and whosoever will, is invited to come and take of the waters of life freely. The great solemnity of christian worship is evident both from a consideration of the greatness of that Being to whom it is paid, and from the end which is to be answered by assembling together. For the redemption of the soul is precious, &c. Keep thy feet therefore, when thou goest into the house of God. He is greatly to be feared in the assembly of his saints, and to be had in reverence by all that are round about him.
THAT the Jews might be encouraged to adhere to the true worship of God, and to confide in his mercy under their various afflictions, they were exhorted by the prophet to reflect on the divine interpositions, which had been made in favour of their ancestors.
[Page 26] LOOK to the rock whence ye were hewn, and to the hole of the pit, whence ye were digged. Look unto Abram your father, and to Sarah that bare you, I called him alone and blessed him, and increased him. In consideration of that they were encouraged to hope that the Lord would comfort Zion, and build all her waste places:—that he would yet make her wilderness as Eden, and her desert as the garden of the Lord. And although the present is not a day of sorrow, but of joy and gladness of heart, it is presumed that some short account of the divine proceeding towards this church, will not be unacceptable or useless. We will therefore remember the days of old, and consider the years of many generations.
* THE first house ever erected in this town, was built in the year 1636, at the expence of the colony of Massachusetts; which expense was to be refunded by the first settlers. No settlements were made, however, until two years after this, when 56 persons, from the county of Norfolk in England, having obtained liberty from the General Court of Massachusetts, came over, and fixed their residence in this place.
THE name which was given to this town by the Aborigines, was Winnicumet. Of the names of the first settlers of Hampton, only sixteen are transmitted to us; and but four† of these names yet continue in the place.
[Page 27] IN proof of the piety of our ancestors, it may be remarked, that a church was gathered, and a minister§ settled, when the first settlements were made, viz. in the year 1638.
THERE were two towns† in this state, incorporated before this; in neither of which were the churches under the care of any particular pastor, until several years after this church was established.
IN this town and Exeter, settlements were made, churches formed, and ministers chosen, the same year.
THE first pastor of this church, the Rev. STEPHEN BATCHELOR, was removed three years after his first ministerial connexion with them.
OF his successor, the Rev. TIMOTHY DALTON, it is recorded that he continued in the ministry twenty two years, and died in an advanced age. The donation which he made for the use of the ministry, will be a perpetual monument of his liberality, and regard for religious worship.
FOURTEEN years previous to his death, the Rev. JOHN WHEELWRIGHT‖ was settled as colleague with him.
[Page 28] THIS man makes a very considerable figure, in the ecclesiastical history, not of this state only, but of New England in general. He is said to have been* "a zealous minister of character, both for learning and piety." He was brother in law to the famous Ann Hutchinson, who about the middle of the last century, occasioned much disturbance among the churches in the vicinity of Boston, by propagating antinomian tenets. Having unfortunately embibed the same ideas of religion, he rendered himself peculiarly obnoxious to the government and clergy of Maschusetts, by preaching a sermon, which in those times of accrimonious zeal, was thought to savour of heresy and sedition.‡ Being called to an account, and refusing to make any acknowledgment, he was disfranchised, and ordered to leave that vicinity after 14 days. He then came into this state, and laid the foundation of the town§ and church at Exeter. He was then minister of this church, and afterwards preached at Salisbury. In the year 1644 he was received into favour again, by the government of Massachusetts, upon his making some slight acknowledgments. In the time of the Commonwealth, he was in England, from whence he wrote a letter* to this [Page 29] church, in which he discovered his friendship for the interest of CROMWELL. "He lived to be the oldest minister in the colony," which says a respectable historian, "would have been taken notice of, if his persecutors had not remained in power."
SOON after his removal, and before the death of Mr. DALTON, the care of this church was committed to the Rev. SEABORN COTTON. Of the records which he kept, but a few imperfect sketches are transmitted to our hands. We of consequence, know little of him, or the state of the church, when under his care. The term of his ministry was sixteen years.
TEN years after his decease, the church again enjoyed the stated administration of christian ordinances, by his son, the Rev. JOHN COTTON. During his life 487† were initiated into the christian church by baptism; and 220 were admitted to the Lord's supper. He died in the 14th year of his ministry.
THE vacancy occasioned by his departure was in a few months supplied by the Rev. NATHANIEL GOOKINS, who was separated to the ministerial office in the year 1710. He is spoken of by many who are now living, with peculiar esteem and veneration. He continued in the ministry twenty-four years; in which time, 1013* were baptized, and 320 admitted to full communion.
HIS successor was the Rev. WARD COTTON, whose ministerial life was longer than that of any other pastor of this church. His official relation to [Page 30] the church was dissolved in the year 1765, after having been their minister for the term of 31 years. At the time of his settlement, the church consisted of 253 members, male and female. He received the addition of 519.—417† of whom partook at the Lord's Table. The number of baptisms was 1200.
ABOUT ten months entervened between Mr. COTTON's dismission and the settlement of the Rev. EBENEZER THAYER. The number of church members was then 246,—92 of whom were males. In the time of his ministry, he baptized 641 persons; received 223 into the church;—102‡ of whom were communicants at the Lord's Table. The rest were taken under the watch and discipline of the church, but thought themselves unqualified for so holy an ordinance as that of the sacrament.
HIS relation to this church was dissolved by death on the 6th of September 1792. There are few present, it may be, who were not personally acquainted with him. You of this congregation, for a time, rejoiced in his light. The affection with which his name is mentioned, and the tears which do anually drop over his grave, are the surest testimony of your attachment, and of his virtues.*
[Page 31] AN hundred and fifty four years have elapsed, from the time when this church was planted, to the death of its late pastor. And although there have been eight ministers, and consequently seven vacancies, either by removal, or death, the church has never been destitute, but in one instance for the space of an entire year, during that whole period. This is infallible proof, either of great unanimity, or of uncommon zeal for the enjoyment of Gospel ordinances. And the enterprize and exertion which you have discovered in preparing a convenient house for public worship, will be considered as infallible evidence, that the flame of your forefathers, is not wholly extinguished. This building which we now consecrate to God, was erected on the 24th of May last, through your unremitting labour and assiduity, and the blessing of a kind providence, it is now brought to its present state of convenience and decency.
WE might justly be charged with ingratitude, should we, on this occasion forget to make mention of the success which has attended the labour of your hands. The welfare of the artificers and assistants, has been precious in the sight of God, and no considerable casualties have taken place to damp the joy which we now experience. This is not to be attributed to the strength of our own arms or the prudence of our designs. For Except the Lord build the house, they labour in vain who build it. It is he who hath girded us with strength, and hath made our way [Page 32] perfect. O give thanks unto the Lord, for he is good: for his mercy endureth forever.
THE last consideration which we shall bring to view, is the purpose for which this house was erected. If so much zeal and activity were well employed in preparing a sanctuary, in which to attend on the means of grace: how much more important is it to be possessed of that moral purity and love to God, to the attainment of which all these means are to be subservient.
LET not the means content us, while the end is not answered. Let it never be forgotten, that the design, for which we convene in this earthly temple, is that we may hereafter become pillars in the temple of our God.
AND now May the Lord who made heaven and earth, bless you out of Zion! May the influences of his Holy Spirit, accompany the exhortations that shall here be delivered: May our prayers come up with acceptance from this alter, and may God glorify the house of his glory. And finally,
MAY you be built upon the foundation of the prophets and apostles, Jesus Christ being the chief corner stone, in whom, all the building, fitly framed together, groweth unto an holy temple in the Lord: in whom may ye also, be builden together for an habitation of God, through the Spirit.