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Un des symboles suivants apparaitra sur la dernidre image de cheque microfiche, selon le cas: le symbole — ► signifie "A SUIVRE ", le symbole V signifie "FIN". Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Les cartes, planches, tableaux, etc., peuvent §tre filmds d des taux de reduction diffdrents. Lorsque le document sst trop grand pour §tre reproduit en un seul clichd, il est filmd d partir de Tangle supdrieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images ndcessaire. Les diagrammes suivants illustrent la m^thode. 1 2 3 32X 1 2 3 4 5 6 THE CONNEXION BETWEEN THE CIVIL AND RELIGIOUS STATE OF SOCIETY, SERMON, PREACHED AT THE OPENING OF THE NEW SCOTCH CHURCH, CALLED ST. ANDREW'S CHURCH, IN THE CITY OF QUEBEC, ON FRIDAY THE 30th DAY OF NOVEMBER, 1810. BT ALEXANDER SPARK, D. D, QUEBEC: Printed and Sold by John Neilson, No. 3, Mountain Street. 1811. I k TO HIS EXCELLENCY SIR JAMES HENRY CRAIG, KNIGHT OF THE MOST HONORABLE ORDER. OF THE BATH, CAPTAIN GENERAL AND GOVERNOR IN CHIEF IN BRITISH NORTH AMERICA, &c. &c. This DISCOURSE IS Most Humbly and most Respectfully INSCRIBED, By His Excellency's Faithful k Obedient Servant, THE AUTHOR. Quebec, 8th Jan. 1811. fi ,r^ i A SERMON PSAL. 122—9. Because of the House of the Lord our Gody I tuill seeh thy good. Jl ROM the tenour of this Psalm, we perceive that it must have been written after the City of Jerusalem had been enlarged, fortified and embellished, by King David; and after the Tribes of Israel, according to the appointment of the Law, had begun to repair thither, three times a year, to attend upon the institutions of their religion. How long after this period it? date ought to be placed, doth not fully appear. If, by the title, which is in these words, *' A ** Song of degrees of David ", we are to under- stand that it was actually penned by that pious Prince, and not merely in imitation of his man- ner, as some have imagined, it must have been composed before the building of the Temj)le; so that by the House of the Lord, which then B was was, could only be meant the Tabernacle, which was prepared for the Ark of the Covenant, within the City of David, or Fortress of Zion, Admitting, however, that the Temple was not then builr, and that David was the Author of the Psalm, it is reasonable to suppose that he would be looking forward, with delight, to the completion of that design, which he himself had formed, and which he was assured would be accomplished by Solomon his fon. I It is generally believed that this sacred hymn is one of those, wh ch were publicly sung, at the three grand festivals of the Jews ; while some expressions contained in it, render it highly pro- bable that it was sung also by the Tribes, on their journey, in going up to Jerusalem, to at- tend upon these Solemnities. The sentiments, which it contains, are peculiarly suited to such an occasion. The people are therein taught to express their joy at the return of those seasons, which brought them up thither to worship ; where was now the Ark of the Covenant, the emblem of the Divine presence ; and where were set ** The Thrones of Judgment, the Thrones of the House of David *'. They are instructed to express their gratitude for the privileges, both civil and religious, which they enjoyed, and to pray for the peace and prosperity of the City, To ■ To such (entiments and duty they excite and en- courage one another, saying. — ** Pray for the " peace of Jerusalem ; they shall prosper that ** love thee. Peace be within thy walls, and ** prosperity within thy palaces. For my breth- ren and companions sakes» J will now say, peace be within thee. Because of the House of the Lord our God, I will feek thy good." (( (I it As the Ark of the Covenant, which had be- fore experienced so many vicissitudes, being re- moved from place to place, and even some ; ime in the power of the enemy, had now obtained a fixed abode, secure against future danger, under the protection of a pious Prince and regular go- vernment, — it was meet and becoming that the people, who were attached lo their ancient insti- tutions, and who valued the blessings of true religion above all other things, should express their gratitude to God on that account, and pray for the peace and prosperity of the Government, under which they now enjoyed that happy secu- rity. It is presumed it will not be thought foreign to the design, which the Psalmist had in view* or to the sentiments which he meant to commu- nicate, in this Psalm, if from the words of th^ Text, we take occasion, B % I. To I. To shew that there is a necessary connex- ion betv/een the civil Uiid rehgious state of So- ciety : And II. To inquire what we ought to learn from this Fact. — It is not here meant to advert to any alliance bci"vv^.eri Church an J State, which, according to the p'llhy of Nations, may bv f .»rmed by mutu- al vvLictary Compact. Ihe connexion between the civiJ and jeligious stare of society, which we are h-^rc led ro consider, and to which it is meant, at present, to direct yoi-ir attention, is al- togethei of a different ki';d. It is a mutual mor- al infl :ence, rcsultini^ from the nature of things, accc^rding to the will of God, — which po human power or compact can either form or dissolve. For the sake of distinction, this connexion may be considered as consisting of two parts : i st, of the influence, which civil society receives from religion; and 2dly, of that, which religion receives from the character and conduct of the civil Power. With regard to the first of these, it is presum- ed none will deny, that such an influence doth ac- tually exist. In every Nation it may be observ- ed. cd, that the manners of men take a bias from their religious sentiments and belief, fihese scn- timentsbeofa^ood moialie: dency tlic bias-, which they produce, will, of course, be in favour of virtue, order and tranquility. But when they are of a con- trary character, as hath somr:tinKS been the case, their effects are unfavourable to moral improve- ment. Whatever sentiments men receive?, under the name and sanction of reliL^ion, are generally very deeply roottd in the mind, and produce a very powerful effect on the conduct. Hence men have been somerimr.s Ud to believe the practice of immoral deeds to be a part of their religious duty. But with such effects of mistaken principles of rchgion, or of what may be more propL-rly teriii- ed superstition, we are not particuhily concern- ed in the present argument. Our principal ob- ject here is, to point out the beneficial tffxts of true religion, on the moral improvement of mankind, and consequently in promoting the peace and order of civil Society. To this end, let us then ask ourselves, what is that :emper of mind, that the rtligicn of Christ, which we profess, tends to inspire, — and that conduct, which its precepts require and its doctrines recommend? The fruits of the Chris- tian tian Spirit, as the Scripture teacheth us, are •* Love joy, peace, longs ufFering, gentleness, '^* gofxlness, faith, (or fidelity j, meekness, and temperance." * The faith and discipline of the Gobpel tend to humanize the temper, and im- prove the heart, — to make men lovers of peace, order, and humanity, — affectionate to their bre- thren, and benevolent to all mankind. It re- quires the stiictest attention to all the rules of moral rectitude, — the practice of justice, indus- try, sobriely, — and that we do to all men, *' as ** v^e wou'd that they should do unto us,*' — that we obey magistrates, ** not only for wrath but '* for Conscience sake ;*' considering that they are ** Ministers of God to us for good;" and that ** the powers that be, are ordained of God:" All which things obviously tend to the peace and order of Society. But will it be said, perhaps, that all these du- ties might be made the subject of civil Laws, and enjoined by human authority, with- out the aid of religion ? — That they might be en- joined by mere human authority, no one will de- ny. But what effect would such injunction pro- duce ? How weak and ineffective all human Laws must be, without the aid of religion, may be easily conceived, — as it is also partly evinced in experience. • Gal. 5, 22. ^ fe experience. Remove the fear of God, and you thereby remove also the fear o( an Oath ; which is the strongest pledge of veracity between man and man, and that by which the sentence of the Law must be governed. Add to this, that civil Laws can regulate only those particular fpecies of conduct, for which they are enacted, and can have no influence whatever but on the external actions. But religion extends at once to all our principles of action, and subdues even our de- sires and propensities to evil. How many virtues, even of the most excel- lent kind, and highly beneficial to society, which no human authority could ever reach, may we find practifed out of a conscience of duty, aris- ing from religious impressions ? What Law or authority but that of Consience alone, could e- vcr oblige men to the practice of benevolence, kindness, compassion, meekness, or humility? What Law could have induced the good Samari- tan, as related in our Lord's parable, to relieve the man, who had fallen among thieves, and Was neglected by his own Countrymen, — to take him to a place of safety, and provide for his reco- very ? — Or, on the other hand, how is it possi- ble for any authority merely human, to prevent crimes, which may be practised in secret, and which no eye but that of Omniscience alone, may ever 8 ever be able to discover ? — Eradicate from the mind, the belief of a future state of rewards and punishments, together with a sense of the duty of resignation to the Divine will, and of preferv- ing the life which God hath given us, — then when a man finds himself in difficulty, and be- comes tired of life, by what means is he to be restrained from the horrid crime of Suicide? Hu- man Laws have, indeed, done all that they can do in this case, in stamping the Crime with the deepest marks ot infamy. But still the Culprit escapes their punishment. It is only where the fear of God prevails, that we are to expect to find a well regulated mind, or virtuous conduct. This is the best security a- gainst crimes of every kind ; and the only true foundation of moral rectitude. Where the great principles of religion are generally impressed up- on the minds of the people, — a sense of the Di- vine presence, — the expectation of immortality, — and a sincere belief in the awards of eternal jus- tice, — there we will generally find also a sober and honest deportment, mutual confidence and kindness. There the Laws of the Community will be cheerfully obeyed, because the great mo- tive to obedience is not the fear of human jus- tice, or temporal punishment, but a principle of submission to the will of God. There, also, the Laws Laws themselves miy be expected to be equita- ble, and well administered, while those who are In authority, act under a holy and reverential fear of that Supreme Power, by whom *' Kings " reign, and Princes decree justice." Let us look into the history of ages past, and inquire who have generally been the greatest dis- turbers of the public peace, — the men most com- monly given to change, faction, and disloyalty. We shall find that th^y have been two descrip- tions of men, in most other respects extremely unlike to each other, and even of opposite prin- ciples and characters, namely Infidels and Fana- tics ; who, from different motives, generally a- grce in neglecting, or despising the common offices and ordinances of religion. The Infidel pays no regard to the institution of religion, be- caufe he hath no faith in its doctrines. The Fa- natic, on the other hand, imagines himself su- perior to all the rational forms of devotion, and looks upon the wild fancies of his own restless imagination, as the inspirations of Heaven. Hence, both are equally strangers to the fpiritof true Godliness, and remote from the path of moral improvement. The former, as he ac- knowledger h no obligation to duty, snpericir to human authority, or private convenience, will find no scruples of conscience in resibtiig the au- C thoritv to thority of the state, should his inclination be fa* voured by power and opportunity ; and the lat- ter, despising all sober and rational institutions, whether civil or religious, is led to imagine, that by striving to subvert them, he doth God ser- vice. Thus, a total want of religion, on the one hand, and in some cases, mistaken notions of it, on the other, produce similar effects, and prove equally dangerous, and detrimental to the peace of society. It will be found in all experience, that the sincere Believer in the great truths of religion, — who respects its public institutions, and attaches himself to the forms of a rational devotion, is, in general, the best neighbour, companion, and friend ; and also, for the same reasons, the most peaceable and useful subject of the state. Whatever tends to improve the manners of mcn> in private life, hath also a proportionable effect on the Community at large. The virtue of in- dividuals is that which constitutes the public virtue. Such is the nature of the influence, which re- ligion produces, on the moral and political state of society.— We said farther, that religion itself receives a certain influence, from the character and conduct of the Civil Power. In II In as far, indeed, as religion consists in Faith, it is obvious that it can never be subject to the control of any human power or authority. What a man understands, and knows to be true, he will, of course, believe ; but he can i.ever be brought to believe what is inconsistent with his knowledge. Such doctrines or principles of re- ligion, therefore, as are objects of Faith simply, can receive no direct influence from the Civil Power. The civil conftitution of society, how- ever, and the character and conduct of the civil Magistrate, do produce a certain effect on the re- ligion of the Community. This may be, for example, when favourable to religion, by giving a degree of support, respectability and protec- tion, to its public institutions; — by encourage- ment also, good example, and the co-operation of the Laws. In It is true that the exercise of the Christian Worship doth not require great external splen- dour, nor costly ornaments. The chief thing to be regarded, and that alone which is indispen- sibly requisite, is sincerity of heart. " The true Worshippers" are they that " worship the " Father, in spirit and in truth ;'* whether their devotions be offered up in a palace or in a cottage, — in Temples as richly ornamented as was that of Solomon of old, or in *' Dens C z and 12 and Caves of the Earth ;" such as were the Temj)Ies of some of the ancient Prophets and first Christians. Yet when circumstances will admit of it, there certainly is a becoming decen- cy and propriety, in paying attention also to the exvernals of devotion, — in having convenient pla- ces set apart for the Worship of the Deity, with necessary support and accommodation, that all the parts of Divine Service may be performed with becoming solemnity, without confusion or interruption, which is necessary to give them their proper effect upon the mind. In regard to such support and accommodation, and in all matters of external order, religion is capable of receiving aid and encouragement from the Civil Power. As there are unhappily to be found, almost in every community, some vain and fool- ish men, who have no fear of God before their eyes, who make a mock of things sacred, and whose sport it is to do mischief, — the public in- flitutions of religion require the protection of the Laws, to screen them from insult. *' The weapons of religion,** are not carnal but Spiritu- al ;" — it claims no civil power or jurisdiction, — takes not up the sword even in its own defence ; but trusting ultimately to the providence of God, for protection and support, commits all its civil rights to the guardianship of the State. Religion i3 Religion receives also an essential benefit, by the aid, which government affords for theinstuc- tion of Youth, — in endowing and supporting public seminaries ; and by all the means, which it employs, for the encouragement ot education, and for the general diffusion of knowledge. It will scarcely be urged by any, at the pre- sent day, that good education, or even the high- est degree of knowledge, can ever prove detri- mental to true religion. The only plausible a- pology that could ever be offered for a suggestion ot this kind, is in the opposition, which the re- ligion of Christ, at first, experienced from those, who professed to be wise men among the Greeks, and from the impious zeal of some modern Philosophers, in the cause of Infidelity. But all that these facts prove, is what no man ever denied ; namely, that knowledge and edu- cation enable wicked men to do the more mis- chief : while, on the other hand, this evil is over- balanced by the additional power of doing good, which they also'furnish to the well disposed ; and by the tendency, which good education hath to reform the heart, and to corredl vicious inclina- tions. True religion hath nothing to fear from the dif- fusion of knowledge, nor from any inquiry that can can be made, respefting its grounds and princi- ples. The more it is known, the more it will be respe6led, and the more certain will be its effe6ls, both on the temper and condudl of its professors. Ignorance, on the contrary, hath the most diredt tendency, both to retard its progress, and to cor- rupt its principles. ** My people/* saith the Lord, ** are destroyed for lack of knowledge."* While for want of instrudtion, men are deprived of the means of necessary information, they must be exposed to the sedudlions of error, liable to be misled to their own ruin, by wicked and design- ing men^ or through ignorance of duty, to do e- vil even when they mean to do good. The piety and good example of persons in pow- er have also a very considerable efFe6l on the minds of the people, in begetting in them a reverence ot things sacred, by representing the exercises oi devotion in their true light, as an honourable ser- vice and necessary duty. When piety shines from the Throne, as hath many years been the case, in that highly favoured nation to which we belong, it sheds abroad a benign influence, and heavenly lustre, even to the remotest parts of the Empire. When the highest in power and dignity, whom hosts and nations obey, are found humbling themselves before the King of Kings, and openly * Ho8* 4. 6. acknowledging acknowledging their dependence on his will and providence, it ^-^ives a degree of respedlabilitv to religious institutions, in the eyes of the world ; and encourages a spirit of devotion, through all the inferior ranks of society j while it furnisheth, at the same time, a strong and practical reproof to all profaneness and irreligion. The reverse is the case, when profaneness and irreligion are countenanced, by the connivance or example of the supreme authority in the state. As saith Solomon, " They that forsake the law, ** praise the wicked. "-f When the laws of virtue or religion are forsaken or negledled, by those who fill the most eminent stations, and are of course looked up to by the rest of the communi- ty, this cannot fail to produce the most pernicious efFefts, on the chara6ler of the people in general. It gives confidence to vice, and tends to remove the shame naturally attached to it. Such is the weakness of man, that almost in every part of his condudl, and even in his sentiments, he is, in some degree, influenced by fashion ; in which, it is generally the prerogative of the higher ranks of society to take the lead. Hence, notwithstand- ing that th€ duty of attending upon the public institutions of religion is equally incumbent Oin men in every age, yet we may find it much more t Prov. 28. 4. generally i6 generally pra6liscd at one time than another ; which is chiefly to be ascribed to the chara6lers and example of those, whom the unthinking ma- ny afted: to imitate. Thus, a duty, in its own nature permanent and unchangeable, is, through the weakness and vanity of man, subjedted to the blind caprice of fashion. Another way in which rehgion may be influ- enced and aided by the civil Power, is, by the co- operation of the laws of the community ; that is, when the laws are framed in the spirit of Chris- tianity, so as to favour its designs, and to co- operate with its endeavours, in suppressing vice and encouraging virtue. In this respedl religion and true policy agree, that one great objedt of both, is to improve the minds and manners of men, and to subjedl their a6^ions to wise and salutary rales, which tend to promote their happiness. As religion comes in aid of the civil authority, to subdue the sinful propensities of the heart, and to dispose the will to the obedience of the laws of order and virtue ; so doth the civil authority, on the other hand, second and assist the intentions of religion, by infli6ling necessary and deserved punishment, on the incorrigibly wicked and in- jurious, on whom the motives of religion have no effe6l, and whom nothing but the strong hand of coercion can restrain from a<5ls of violence or injustice. But r J »7 But here we cannot forbear remarking, with regret, that in some christian states, the Legis- lative authorities, whle they were framing laws, professelly and inttnrional'y for the benefit of religion, suffered themselves to fall into an egre- gious and pernicious error, in claiming a power over the consciences of men; — a power, which belongs to none but God himself, who implanted this faculty in the soul of man. Hence, it is to be lamented, instead of aiding religion, the laws framed on this principle, have proved highly de- trimental, both to its progress and purity. In endeavouring, by coercive measures, to bring all men to adopt the same articles of Faith, even in things indifferent, and of no material consequence to life or godliness, while they thereby divided the christian world, the framers of such laws seem to have overlooked this circumstance, that those means which they employed with a view to aid reli- gion, were such as religion itself totally disavows. All persecution, for conscience sake, is inconsis- tent with the spirit of Christianity, and contrary both to the precepts and example of its Divine Author. While men obferve an honefl and peace- able deportment, without injuring their neigh- bours, or exciting tumult, diicontent, or fadion, among the fubjects of the state, the civil autho- rity, which watches foiely for the good of the commuuity, can have no reafonablc groi D CO mpla mt I i8 complaint againft them. Their thoughts and their faith are between God and themfelvesj and for thefe they have to anfwer to God alone. If ever a law was made by mortals, pretending to control and punilh the thoughts of men, merely as thoughts, fuch law was plainly null and void from the beginning, as being framed in contravention of the law eternal. But, on the other hand, if, under colour of religion, men difturb the peace of fociety j — if a wild enthufiafm lead them, as hath fometimes been the cafe, to commit a6ls of violence — to excite difcontent — to perfuade the people to revolt, or in any other way to endanger the safety of the flate, or to injure any of its fub- jedls, this comes fairly before the civil tribunal, as a proper and neceffary fubject of animadverfi- on. In this cafe, no pretence of following the principles of their religion, or of obeying the dilates of confcience, can fcreen the offenders from that feverity which the law provides, for the punifliment of all crimes of the like kind, by whomfoever committed. Such feverity is indif- penfibly requifite to preferve the peace of society: Neither is it incumbent on the civil magistrate, when a crim.e is committed, to inquire into the monves, which produced it. His maxim is that of the Divine government : ** He that doth wrong, ** ihall receive for the wrong which he hath *' done; and there is no refpect of perfons."* * Col. 3. 25. It :4 J^9 It is ill vain for men to pretend that religion ought to be altogether independent of the state, and to derive no aid or influence from it. bucii a state of things never can exist. You cannot separate the subjects of the state from the mem- bers of the religious societies. The) arc the same individuals. The prih'^iples, whicli they imbibe by their religion, they Will act upou in their political capacity, whether as Magistrates or private persons. And on the other hand, the the temper of their religion, as well as its pro- gress and respectability, will be liable to some variation, according to the encouragement, which it receives from the supreme authority. The argument, which some have Uiged againft the utility of civil aid or encouragement, to pro. mote the progress of religion, taken from the wonderful success of Christianity, at its com- mencement, before it received the sanction of legal authority, is not, in this case, fairly appli., cable. Its rapid progress, at that tim?, not only without the sanction of legal authority, but even in opposition to all the power and policy of the world, is justly regarded as one of the greatest Miracles, that attended its establishment. Here- in, according to the words of the Apostle, it pleased God to choose '* the weak things of the D 2 world It %0 world to confound the Mighty,"* that it might the more clearly appear to all men, that ** this was the doing of the Lord.*' But now, we are not to look fur Miracles. We have no reason to expect any effect to rake place other- wise, than by the means naturally adapted to produce it. Judging it undeniable, then, that there is a certain mutual moral influence necessarily subsist- ing between the ci\il and rel gious state of socie- ty, we proceed 2clly, to inquire what we ought to learn from this fact. I. Hence, we may perceive the ground and certainty of this maxim of Solomon, that *' Righteousness exalteth a Nation ; but sin is a ** repioach to any people ;'**f- and we may add, must finally prove their ruin. Not only is this maxim verified in experience, but it is also esta- blished in nature. We may perceive certain cau- ses, resulting from the nature of man, and con- ftitution of society, which render it impoflible, that, in thefe cafes, fuch effects ihould not take place. It will be admitted by all, that induftry, mutu- al confidence, and union, among the /ubjects of the • 1 Cor. ]. 27. t Prov. 14. 34. il ai the state, have a natural tendency to promote its ftrength and profperity ; and that a preva. ling at- tention to decency and good morals, public faith and national honour, is adapted to raiie the repu- tation of any people, in the general efteem of mankind. In recommending the obedience of the Divine Law, to the Ifraelites of old, IVIofes adverts to this confequence of such obedience, that it would exalt their character, even in the efteem of the Heathen Nations. *• Keep, there- fore, and do thein," faith he, ** for this is your ** wifdom and your un lerft inding, in the fight of *• the nations which fhall hear all these flat utes, ** and (ay, (urely this great nation is a wife and " underftanding people. **•!• But, on the other hand, luxury, mutual Jealousy, discord, or gene- ral depravity of manners, have as natural a ten- dency to produce national diigrace and mifery. Will it be urged, perhaps, as an objection to this maxim, that recent experience makes it ap- pear, that a nation may rife into power and con- fequence, by rapine, cruelty, and iiijuftice, by a difregard to all laws human and divine ? — The ob- je who wifh well to religion, will, therefore, cordi- ally join in the fentiments expreffed in this Pfalm. where our text is, in praying for the peace and profperity of the nation to which we belong, and the permanence of the government under which we live. When we look abroad into the world, and per- ceive the fluctuating and uncertain tenure, by which, in other nations, at the prefent day, men enjoy any privilege, either civil or religious, wc cannot but acknowledge that we are very highly favoured of the Lord, in being placed under the prote6lion of a powerful ftate, where juftice ftill prevails, and true religion is respedledi where we fee piety and vii rue encouraged ; and where all who live peaceably may enjoy full liberty of con- science. We have this day, Chriflians, to acknowledge the favour of Government towards ourfelves, as a religious community; not merely for that liberty of confcience, which all enjoy, but alfo for the provifion now made for our future accom- modation. It is through the Royal Favour, toge- ther with your own abundant liberality and lauda- ble exertions, that we have the pious fatisfadion of now opening, for the firfttime, in this city, a decent decent and refpe6lable place of public vvorlliip, fet apart for the rites and ordinances of the Church of Scotland, But, in fetling apart a place for the perform- ance of Divine Service, it is not the pra6lice of this Church to ufe any particular ceremony, or formal dedication. This kind of formality is difpenfed with, on the following confiderations -, namely, becaufe it is believed that no place is ca- pable of being rendered more holy ihan another, by any rites or ceremonies that we can perform ; becaufe, God, who filleth Heaven and Earth with his pretence, ** dwelleth not in Temples ** made with hands,*** as faith the Scripture; and becaufe, if by confecrating to God one par- ticular fpot of ground, we thereby mean, as fome underftand it, to furrender to him what right we have in it, and to make him the fole owner,— this, it is conceived, were only to make a show of furrcndering to our Maker what before belonged to him j for, ** The Earth is the Lord's ** and the fulnefs thereof.**-!* In fetting apart a place for the purpofe of divine worfhip, we, there- fore, merely devote it to that particular ufe; not conceiving that God is, at any time, aftual- ly more prefent there, than he is every where throughout the bounds of the Creation, Yet, " Acts 7. 48, } Psal. 24. J. when 28 when we enter this place, where his word is; preached, and his name is invoked, he is natural- ly more prefent to our minds than at other times : That is, we are then more diipofed to deep and ferlou'; reflecfti on -, and are, in coi^fequence, more immediately confcious of his preience. Finally, my Brethren, let us exprefs our grati- tude to God, for the many great and ineftimablc privileges, which we enjoy, by improving them to his glory, and to the good of our fellow men, by labouring, according to our fcveral places and capacities, to maintain the caufe of truth and vir- tue, and to promote the increafe of piety and true religion. It is hoped that this place .faall never be dif- graced, by the narrow views of a party fpirit, by queflions or controverues, which tend to ftrife, ** rather than godly edifying j*' — but that it may ever be diftinguiflied by the difpenfation of the pure word of life, by chriftian charity, unafFe6f- ed piety, with an inviolable regard to truth ; and that for many generations yet to come, this may prove, like the parent Church to which we be- long, the nurfmg mother of a pious, virtuous, and loyal people. This may God, of his mercy and goodnefs grant, and to his name be praife, now, henceforth, and fcrevermore. Amen. IS ll- re I- Ic to id r- r- e, le t- id ^y 0/S/