Sermon 19. The Gospel Palaces 
"He built His sanctuary like high palaces, like the earth which He hath established for ever." Psalm lxxviii. 69.
[Note] {270} THERE was one occasion when our Saviour said, "The hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. The hour cometh, when the true worshippers shall worship the Father in spirit and in truth." [John iv. 21, 23.] Did we take these words by themselves, we might consider they implied, that, under the Gospel, there would be no outward tokens of religion, no rites and ordinances at all, no public services, no assemblings of ourselves together, and, especially, no sacred buildings. Such an inference, however, would be a great error, if it were only for this reason, that it has never been received, never acted on in any age of the Church; so far from it, that I suppose there are few indeed but would shrink {271} from the very mention of it, and none at all who could be found to testify that they had adopted it in their own case, yet had not suffered from it in point of inward devotion to God's service. That cannot be the true sense of Scripture, which never has been fulfilled, which ever has been contradicted and disobeyed; for God's word shall not return unto Him void, but shall accomplish His pleasure and prosper in His purpose. Our Saviour did not say to the Samaritan woman that there should be no places and buildings for worship under the Gospel, because He has not brought it to pass, because such ever have been, at all times and in all countries, and amid all differences of faith. And the same reasons which lead us to believe that religious edifices are a Christian ordinance, though so very little is said about them in Scripture, will also show that it is right and pious to make them enduring, and stately, and magnificent, and ornamental; so that our Saviour's declaration, when He foretold the destruction of the Temple at Jerusalem, was not that there should never be any other house built to His honour, but rather that there should be many houses; that they should be built, not merely at Jerusalem, or at Gerizim, but every where; what was under the Law a local ordinance, being henceforth a Catholic privilege, allowed not here and there, but wherever was the Spirit and the Truth. The glory of the Gospel is not the abolition of rites, but their dissemination; not their absence, but their living and efficacious presence through the grace of Christ. Accordingly, such passages as the text, though spoken in the times of the Law, are fulfilled even at this day, {272} and, as we trust, among ourselves. The Jewish Temple, indeed, of which the Psalmist spoke in the first instance, has come to nought; but he has a meaning still, and a noble one, as signifying the Christian institution of Churches.
"He built His sanctuary like high palaces, like the earth which He hath established for ever." How much more strikingly and fully is this accomplished in our times than in those of the Law! Rich and "exceeding magnifical" as was Solomon's Temple, and built at the immediate command of God, it is not presumptuous surely to say that Christian Temples have as far surpassed it in size, beauty, and costliness, as in divine gifts and privileges, as in spirit and in truth. "He built His sanctuary like high palaces;" look through this very country,—compare its palaces with its Cathedrals and Churches, even in their present state of disadvantage, and say whether these words are not more than accomplished; so that the palaces of England should rather, by way of honour, be compared to the Cathedrals, than the Cathedrals to the palaces. And rightly so; for our first duty is towards our Lord and His Church, and our second towards our earthly Sovereign. And still more strikingly has the promise of permanence been fulfilled to us. For what were the years of Solomon's Temple? Four hundred. What of the second Temple? Six hundred. These were long periods, certainly; yet is it plain that the Church of Christ can more than equal them, and that in a great number of cases. Nay, there are Christian Temples in some parts of the world, which have lasted as much as fourteen hundred years. Surely, {273} then, when Christ multiplied His sacred palaces, He also gave them an extended age, bringing back under the Gospel the days of the Antediluvian patriarchs. The times are reversed, and a more vigorous life has been infused among us than at the first, and the reign of Christ and His saints has begun long since, and the Apostles fill their thrones in His Temples. "He hath built His sanctuary like high palaces, like the earth which He hath established for ever.
Stability and permanence are, perhaps, the especial ideas which a Church brings before the mind. It represents, indeed, the beauty, the loftiness, the calmness, the mystery, and the sanctity of religion also, and that in many ways; still, I will say, more than all these, it represents to us its eternity. It is the witness of Him who is the beginning and the ending, the first and the last; it is the token and emblem of "Jesus Christ, the same yesterday, today, and for ever;" it is the pledge of One, who has said, "I will never leave thee nor forsake thee," but "even to your old age I am He, and even to hoar hairs I will carry you." All ye who take part in the building of a Church, know that you have been admitted to the truest symbol of God's eternity. You have built what may be destined to have no end but in Christ's coming. Cast your thoughts back on the time when our ancient buildings were first reared. Consider the Churches all around us; how many generations have past since stone was put upon stone till the whole edifice was finished! The first movers and instruments of its erection, the minds that planned it, and the limbs that wrought at it, the pious hands that contributed to {274} it, and the holy lips that consecrated it, have long, long ago, been taken away; yet we benefit by their good deed. Does it not seem a very strange thing that we should be fed, and lodged, and clothed in spiritual things, by persons we never saw or heard of, and who never saw us, or could think of us, hundreds of years ago? Does it not seem strange that men should be able, not merely by acting on others, not by a continued influence carried on through many minds in a long succession, but by one simple and direct act, to come into contact with us, and as if with their own hand to benefit us, who live centuries later? What a visible, palpable specimen this, of the communion of saints! What a privilege thus to be immediately interested in the deeds of our forefathers! and what a call on us, in like manner, to reach out our own hands towards our posterity! Freely we have received; let us freely give. Let us not be slack to do what our fathers have done; to do a work, the fruits of which we cannot see, because they are too vast to be seen. If it were told us, that a word of ours, uttered by the mouth, should take, as it were, consistence, and float and continue in the air, and impart advice or comfort to men who were to live five hundred years to come, it would be an inspiring thought; and what but this is our very privilege, in the leave granted us to multiply the One Temple of God all over the earth, unto all time? It is to make our deeds live; it is to hold fellowship with the future.
See what a noble principle faith is. Faith alone lengthens a man's existence, and makes him, in his own feelings, live in the future and in the past. Men of {275} this world are full of plans of the day. Even in religion they are ever coveting immediate results, and will do nothing at all, unless they can do every thing,—can have their own way, choose their methods, and see the end. But the Christian throws himself fearlessly upon the future, because he believes in Him which is, and which was, and which is to come. He can endure to be one of an everlasting company while in this world, as well as in the next. He is content to begin, and break off; to do his part, and no more; to set about what others must accomplish; to sow where others must reap. None has finished his work, and cut it short in righteousness but He who is One. We, His members, who have but a portion of His fulness, execute but a part of His purpose. One lays the foundation, and another builds thereupon; one levels the mountain, and another "brings forth the headstone with shoutings." Thus were our Churches raised. One age would build a Chancel, and another a Nave, and a third would add a Chapel, and a fourth a Shrine, and a fifth a Spire. By little and little the work of grace went forward; and they could afford to take time about it, and be at pains to do it best, who had a promise that the gates of hell should not prevail against it. Powers of the earth rise and fall; revolutions come in course; great families appear, and are swept away; wise men are in high places, and walk amid the sparks which they have kindled. They feel that they are short-lived, and they determine to make the most of their time. They grasp and push forwards, they are busy and feverish, not only from the feebleness and waywardness of their nature, {276} but from the conviction of their reason, that they have but a short time. "Our time is short," say they; "let us buy and sell, and plant and build, and marry wives, and give in marriage, and eat and drink, for tomorrow we die." Poor worms of the earth, it is too true of them! Their aims and desires, their instruments, their goods, their bodies, their souls, are all perishable. In the words of the wise man, "as soon as they are born, they begin to draw to an end," [Wisdom v. 13.] they begin to die. Their growth and progress, their successes, are but the first stages of corruption and dissolution. Poor children of time, what are they? They triumph over religion in their day; they insult its ordinances and its ministers; they tyrannize in its Temples, showing themselves that they are gods. They carry away its massive stones to their own houses, and trick themselves out with its jewels. They build up their families by rapine and sacrilege; they are wanton when they are not covetous; and, when satiated with pillage, they mutilate and defile what they do not destroy. But, after all, how speaks the Psalmist? "I have said, Ye are gods, and ye are all the children of the Most Highest. But ye shall die like men, and fall like one of the princes." "The proud have robbed, they have slept their sleep, and all the men whose hands were mighty have found nothing." "Fret not thyself because of the ungodly; neither be thou envious against the evil-doers; for they shall soon be cut down like the grass, and be withered even as the green herb. I myself have seen the ungodly {277} in great power, and flourishing like a green bay tree; I went by, and lo, he was gone; I sought him, but his place could no where be found." [Ps. lxxxii. 6, 7; lxxvi. 5; xxxvii. 1, 2, 36, 37.] We rise in the morning, and, behold, they are all dead corpses. The storm has passed, the morning has broken, the Egyptians are cast on the seashore, God's Tabernacle is still standing. As though no violence had been in the night, no assaults of Satan and Antichrist, no arm of force, no envious or covetous eye, they remain, those holy places, where they were; for the Church abides for evermore, and her Temples, in their deep foundations, and their arching heights, are her image and manifestation.
I have said that the sacred edifices which we see around us, and in which we worship, remind us of their builders, though they lived so long ago; but in truth they remind us of a time far earlier even than theirs. Do we suppose that the very builders of these shrines were all in all in their building? Could any men whatever, did they but will it, at any time, build what they have built? is a Cathedral the offspring of a random thought, a thing to will and to accomplish at our pleasure? or rather, were not those builders merely the successors and the children of others long before them, who made them what they were, and enabled them, under God, to do works, which it was not given to every one to do, but only to the sons of such fathers? Surely the Churches which we inherit are not the purchase of wealth nor the creation of genius, they are the fruits of martyrdom. They come of high deeds and sufferings, {278} as long before their very building as we are after it. Their foundations are laid very deep, even in the preaching of Apostles, and the confession of Saints, and the first victories of the Gospel in our land. All that is so noble in their architecture, all that captivates the eye and makes its way to the heart, is not a human imagination, but a divine gift, a moral result, a spiritual work. The Cross is ever planted in hazard and suffering, and is watered with tears and blood. No where does it take root and bear fruit, except its preaching be with self-denial. It is easy, indeed, for the ruling powers to make a decree, and set religion on high, and extend its range, and herald its name; but they cannot plant it, they can but impose it. The Church alone can plant the Church. The Church alone can found her sees, and inclose herself within walls. None but saintly men, mortified men, preachers of righteousness, and confessors for the truth, can create a home for the truth in any land. Thus the Temples of God are withal the monuments of His Saints, and we call them by their names while we consecrate them to His glory. Their simplicity, grandeur, solidity, elevation, grace, and exuberance of ornament, do but bring to remembrance the patience and purity, the courage, meekness, and great charity, the heavenly affections, the activity in well-doing, the faith and resignation, of men who themselves did but worship in mountains, and in deserts, and in caves and dens of the earth. They laboured, but not in vain, for other men entered into their labours; and, as if by natural consequence, at length their word prospered after them, and made itself a home, even these sacred palaces in which {279} it has so long dwelt, and which are still vouchsafed to us, in token, as we trust, that they too are still with us who spoke that word, and, with them, His Presence, who gave them grace to speak it.
O happy they, who, in a sorrowful time, avail themselves of this bond of communion with the Saints of old and with the Universal Church! O wise and dutiful, who, when the world has robbed them of so much, set the more account upon what remains! We have not lost all, while we have the dwelling-places of our forefathers; while we can repair those which are broken down, and build upon the old foundations, and propagate them upon new sites! Happy they, who when they enter within their holy limits, enter in heart into the court of heaven! And most unhappy, who, while they have eyes to admire, admire them only for their beauty's sake, and the skill they exhibit; who regard them as works of art, not fruits of grace; bow down before their material forms, instead of worshipping "in spirit and in truth;" count their stones, and measure their spaces, but discern in them no tokens of the invisible, no canons of truth, no lessons of wisdom, to guide them forward in the way heavenward!
In heaven is the substance, of which here below we are vouchsafed the image; and thither, if we be worthy, we shall at length attain. There is the holy Jerusalem, whose light is like unto a stone most precious, even like a jasper stone, clear as crystal; and whose wall is great and high, with twelve gates, and an Angel at each;—whose glory is the Lord God Almighty, and the Lamb is the light thereof.
Note
Whitsuntide [Pentecost].
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