THE Worship of God in general, is a Duty so evidently arising from the Relation that subsists between God and his Creatures, that the very first Reflections of human Reason, not only recommend, but as it were, oblige us to it. The slightest View of our own Constitution and Powers, immedi­ately discovers to us, that we stand in need of some foreign Assistance; and puts us upon that important Enquiry, Whence we came, and whither we all tend? And the natural and necessary Answer to such an Enquiry, leads us directly to God the supreme Author and Original of all Things; and to acknow­ledge with the Psalmist, that it is he who [Page 4]hath made us, and not we ourselves; and that we are his People, and the Sheep of his Pa­sture.

Now such an Acknowledgment as this, teaches us, that it is both our Interest and Duty, to cultivate in our Minds, a supreme Regard towards so great and glorious a Being; to study and exert our utmost Powers, to engage his Favour; to get acquainted with his Excellencies and Perfections; and to dis­cover what Conduct will be most pleasing and acceptable to him.

When the divine Being is thus consider'd, as infinitely removed from our narrow and limited Existence, we are naturally led to cast our Eyes towards him, and implore the Succours which our Weakness and Imper­fection require; to humble ourselves before him, in Consideration of his transcendant Greatness; and to hope for a Supply from his inexhausted Fulness.—And this Acknow­ledgment of the Perfections of God, and humble Address to him for the Supply of our Wants, is what is called Prayer.

But then, besides this;—when we consider him as the Author of our Being, and of that glorious Show of Things which is exhibited [Page 5]to us in this visible World, there arises a Principle of Gratitude in our Breasts, and the Joy of our Hearts breaks forth in Thanks­giving for this his Goodness, and in Adoration of his astonishing Power and Presence.—And this is what is properly stil'd Praise.

And of those two Parts Prayer and Praise; which thus naturally arise from the Consideration of that Relation which subsists between God and his Creatures, does Worship or Homage in general consist.

The Duty therefore of worshipping God, is plainly a Principle of natural Religion.— But if we examine the Nature of joint Wor­ship, or a publick social Service, this we sh [...]ll find to arise from Revelation: ^(a) It is sounded [Page 6]in the divine Will and Commandment; the Reasons of which were obscurely made known to the Jews; ^(b) and more darkly still, to the Antediluvian World: But are very clearly manifested to Christians; and they are such as these,—That as Christ has reconciled Men to God, he has constituted of Mankind, one Family, or Church; of which he himself is the Head, and all faithful Christians the Members. In order to preserve Union and Agreement among these several Members, he requires them to address their Father which is in Heaven, in this publick and social Manner; not considering themselves as separate and distinct Pers [...]n, but as one great Family or Society of Brethren.—And accordingly he has promised to hear and consider, and answer their Requests; not as separate Persons, but as Members of this one great Society. Where two or three (says he) are gather'd together in my Name, there am I in the Midst of them. ^(c) [Page 7]So that Publick Worship is not only revealed to be a Duty under the Christian Dispensa­tion; but Christ has moreover been pleased to let us into the Reasons why it is so; namely, to preserve among the several Mem­bers of his Church, that Unity of Affection, that mutual Love and Charity, which is so eminently the distinguishing Character of his Religion.

For the right Understanding the just Na­ture and Extent of publick Christian Wor­ship, we must consider it as distinguished into these two Parts or Branches; Essential and Circumstantial.

That which is called Essential, is either so in its own Nature, or else made such by po­sitive divine Command.—I shall speak to each of these in their Order.

[Page 8] 1. And First, those Parts of Divine Wor­ship are said to be in their own Nature essen­ [...]l; which do immediately arise from the Relation we bear to God, as his Creatures. Of this Nature are Prayer and Praise. We no sooner perceive it to be our Duty to make joint Applications to God; but we do immediately agree that our Addresses should consist of Petitions for the good Things we want; and Thanksgiving for Mercies already received. And this is therefore called natural Homage or Worship, which consists of these Duties, that are discoverable by the Light of Nature.—Accordingly all Forms of Religion that ever appeared, whether natural or re­vealed, have either directly or figuratively included these two essential Parts of Wor­ship, Prayer and Praise.

But besides these naturally essential Parts of Worship, there are in the Christian Scheme,

2. Two other Parts of Divine Worship; which tho' not naturally such, yet are made essential, by positive divine Command. There are the two Christian Sacraments, Baptism, and the Lord's Supper. The former a reli­gious Construct, Stipulation, or Covenant, [Page 9]which we enter into when first we take the Christian Name or Profession upon us: —And the latter a solemn and thankful Re­cognition or Renewing of that Covenant, accompanied with holy Prayer and Thans­givings.—And these two positive or arbitrary Parts of Worship, are the very Things that distinguish the Christian from all other Forms of Worship. All or most other Forms of religious Adoration, consist of Prayer and Praise; but by the Christian Institution, these two positive Precepts are superadded, of Baptism and the Lord's Supper; and required to be received as most solemn Parts of the Christian Service.

These are the absolutely essential Parts of Christian Worship, whether natural or po­sitive.

It must be confess'd, that even the Scrip­tures themselves have not presented us in one single Passage, nor delineated in one View, all the several Parts of Christian Worship, its essential Branches, and circumstantial Appen­dages; but from the many Passages wherein they treat of this Subject, we are left to col­lect the several Parts of it, and unite them into one Scheme.—Our Saviour's Design, [Page 10]was not wholly to take away, but to improve only and perfect the Law of Nature, and that of Moses. To this End, it was nor necessary to repeat those Things which before were sufficiently established; but to rectify that which was corrupted, restore that which was lost, and supply what was wanting, to a com­pleat System of Religion.—Our Saviour in­deed in pronouncing a Summary of Religion, comprehends the Whole, in two short, but very extensive Precepts, the Love of God, and of one another. And St. James is equally concise, when describing the Nature of pure Religion, he makes it to consist only in this, that a Man visit the Fatherless and the Widows in their Affliction, and keep himself unspotted from the World. But whoever undertakes to pursue these general and comprehensive Pre­cepts into all the Branches they include, will find it necessary to attend to a great Number: not inconsistent indeed, but subordinate [...] these general Directions. Thus tho' the New Testament confirms the Belief and Obe­dience of one God, yet it teaches us to apply to him under the Notion and Distinction of Father; Son, and Holy Ghost: And our Addresses are therefore offer'd to the Father, [Page 11]thro' the Merits and Mediation of the Son, under the Conduct and Influence of the Holy Spirit.—Prayer and Praise in their several Branches and Views, make up the Whole of that Worship, which is due to God under this Distinction: And if the whole Form of a worshipping Assembly, is not expressly, and particularly delineated in any one Passage in the New Testament, yet enough is said in the several Parts of it, to define the Notion of publick Christian Worship, and to give us Examples of the Mind and Will of Jesus Christ.—Thus (for Instance) the Lord's Prayer, besides that it is fitted to private Oc­casions; the very Manner and Expression of it, is sufficient to assure us, that it was also intended for publick Use; and the Practice of the Apostles upon it, is a sufficient In­struction to us, to understand it in this Man­ner; for we frequently find them met toge­ther, especially on the first Day of the Week, to pay their joint Addresses to Gods—And that we may be assured their Assemblies were warrantable, we have the Holy Ghost wit­nessing to the Lawfulness of them, by ap­pearing at one of them in a visible Shape, and furnishing them with more extensive Powers, [Page 12]for the Fulfilment of their Ministry.—This is so plain a Declaration of the Nature of Christian Worship, that whatever we find performed in these Assemblies, we may build upon with Safety, as a lawful and acceptable Part of Christian Worship.

It is plain then in the first Place, from the Practice of the Apostles, that publick Prayer and Praise are essential Parts of Christian Worship. For no sooner was Christ ascended into Heaven, but we find them met together in the devout and solemn Performance of these Branches of Publick Devotion. They are mentioned in the First of the Acts, as being together with one Accord, in Prayer and Supplication.

In the second Chapter, the Celebration of the Lord's Supper is also mentioned, and added to the other Devotions, as a solemn Part of publick Worship, agreeable to our Saviour's Institution, ver. 42. And they con­tinued steadfatly in the Apostles Doctrine and Fellowship, and in breaking of Bread, and in Prayers. ^(d) And besides these, there are many Passages which shew the Practice of the Apostles; and which contain sundry, [Page 13]Exhortations from them to the new converted Disciples, agreeable to what is laid down.— Thus (for Instance) St. Paul in one of his Epistles to the Corinthians, ^(e) rectifies the wrong Notions that obtain'd among them, of praying to, and praising God in the publick Assemblies, in an unknown Tongue. And when a notorious Perversion of the Ends and Efficacy of the Lord's Supper had also pre­vailed, whereby they made no Difference be­tween that most sacred. Ordinance, and one of their common Meals; thereby neither dis­cerning the Lord's Body, nor commemorating his Sacrifice: The Apostles with much Zeal engages in this Controversy too; threatning those who disobey'd his Reproofs, with all the Evils of this Life, and with the Danger of being out off from the Benefits and Blessings promised to the worthy Receivers of it. ^(f)— From these Instances it appears, that publick and united Prayers and Praises, join'd with the Participation of the Lord's Supper, were originally accounted essential Parts of Christian Worship.

As to Baptism, it being an Institution ap­pointed for the Admission of Members into [Page 14]the Church of Christ, became an occasional Service, essentially necessary, so often as Persons properly qualified should offer them­selves.

These are all the absolutely essential Parts of publick Christian Worship, whether Na­tural or Positive.

I proceed, secondly, to enquire into some of the chief Requisites, or the circumstantial Parts of it. Now these being only the Ap­pendages of Worship, we must not always look for a positive Command for them in Scripture, nor perhaps always a Scripture Ex­ample neither; because the imperfect State and first beginning of the Church, did not need all that Provision, which its present Maturity, and extensive Interest require. The abso­lutely essential Branches are plainly laid down in the New Testament; because these are always the same, and can never v [...]ry; they are accommodated to all States, and all Ages of the Church: But these other Things which have a relative Necessity only, must many of them a adapted to the present Circumstances and Condition of it: For Instance,

Time and Place are necessary to the Performance of Divine Worship.—These [Page 15]are no Parts of Worship themselves; and yet they have such a necessary Relation to it, that it is impossible to perform any without them. Now these are Things about which the Scrip­tures are entirely silent. Examples indeed we have, of the first Christians meeting to­gether upon the Lord's Day; and for sundry other Reasons, the Christian Church has con­tinued the Practice of meeting together upon this Day, to perform their publick Devotions: But with regard to Place; this is a Thing of such a Nature, that no provisionary Canon could have been made, no settled Rule ap­pointed; nor could any Example prescribe to after Ages. The Apostles and their Con­verts might for some short Time possibly have met together in some one Place; but the Number of the Faithful soon encreased beyond the Possibility of this. And if we reflect that the Gospel was to be propagated throughout the World, we may easily imagine that it would have been impossible to prescribe set Places for them all, and for all future Occasi­ons; out of which it would be unlawful for them to hold their publick Assemblies.—There is indeed one general provisionary Rule intended by the Apostle as a Prescription for all Things [Page 16]of this Kind; and that is, that all Things be done decently, and in order: which plainly relates to such Things as no particular express Canon or Rule could possibly include.— That some convenient and decent Place or other should be appointed for every worship­ping Assembly, is plain from the Nature of the Thing: And as no particular Rule is. or could be provided in the Scriptures to an­swer all Occasions of this Kind, it must be left to such as have the ordinary Care of the Church entrusted to them; that is, the Go­vernours and Pastors of it, to prescribe from time to time, as the Exigency of the Church, or any particular Branch of it, shall require.

I should not have been so long upon so plain and obvious a Point; but only to con­vince those, who desire to be at all convinced, that it is not always necessary to look for an express Command, nor even Example, for several necessary Requisites of Christian Wor­ship; but that we should be content with those Prescriptions which are made by the Governours of the Church; and which is all the Provision that in many Cases can be had.

[Page 17] II. I proceed therefore to the second general Enquiry, viz. How this Worship ought to be perform'd.

Now inasmuch as the human Nature con­sists of two Parts, Body and Soul; the Ho­mage that is due to God, must be adapted to both these Parts of our Composition; and must accordingly consist of inward Concep­tions and outward Expressions, agreeable to that of the Apostle, If thou shalt confess with thy Mouth the Lord Jesus, and shalt believe in thine Heart, that God hath raised him from the Dead, thou shalt be saved. In our private Devotions, these external Expressions of our inward Reverence, are not perhaps so absolutely necessary, as they are in publick Devotions; because God as easily apprehends the Conceptions of the Heart, as the Expres­sions of the Mouth.—Thus we are inform'd that Hannah prayed, and that with Success, without any audible Voice or Expression of her Requests; for we are told, that her Lips only moved, but her Voice was not heard. 1 Sam. 1.13.—But yet truly consider'd, this was rather an Act of Mediation or holy Aspiration, wherein she breathed forth her Soul to God, than any formal Act of Prayer. [Page 18]And it was doubtless the Singularity of the Thing which occasioned old Eli to misinterpret her Conduct, and charge her with Intempe­rance. —And there is this Reason why even our private Devotions should be express'd with the Mouth, as well as conceived with the Heart; that God requires the Devotion of the whole Man, as he is a Compound of Soul and Body; both which are required to render due Honour to his Majesty, and to praise his Goodness; because he is the Creator of the Body, as well as the Father of our Spi­rits.—Neither does this at all interfere with our Saviour's Caution of entring into the Closet, and praying in secret; for in our Retirements, we may doubtless express the Conceptions of our Hearts, without being either seen or heard of Men.

But as to the publick Devotions, the Con­currence of the outward Man is so absolutely necessary, that I do not see how it is possible to discharge it at all; to be sure not in any consistent Manner, without the Assistance of bodily Organs.—This is so very clear and plain, that one would think it did not need insisting on; but inasmuch as a long Practice to the Contrary has inclined many to think [Page 19]favourably of it, I shall consider it parti­cularly.

And in Order to this, I shall take it for granted.

Postul. 1. In the first Place, that what Duty soever one Man owes to God, as his Creator, Redeemer, Benefactor, or the like, no other Man is able to discharge for him.— Every Man's Duty of this Kind, is his own, his personal Duty; and which therefore, unless the Man himself performs, it is not discharged at all. Another Man may pray with me, or intercede for me; but then it is plain such Prayers is not mine, but his.— God will not accept of another Person's Ac­knowledgment of my Blessings, so as [...]o ex­cuse me from paying that Acknowledgment myself.—What is immediately owning from me of this Nature, I myself must discharge, or else it is not truly discharg'd.—God might indeed have accepted of vicarious Interc [...]ssion or Mediation; and so he has done in the Person of Jesus Christ; but all Mankind be­sides are utterly excluded. No Man (says the Scripture) can redeem the Soul of his Brother, nor make Agreement with God for him; and the Reason is plain, because they are all [Page 20]Sinners; and therefore incapable of discharging their own Debts.

Postul. 2. The second Thing which I shall take for granted, is this:—That publick De­votion is the joint Concurrence of Two, Three, or more Persons▪ in paying their Homage to God. This, I say, is what is understood by publick Devotion; for tho' the Worship of one single Person, if it be per­formed before Numbers of People, may in that Respect, be called publick, because it is publickly and openly discharged; yet that which is generally esteemed to be publick Worship, is a joint or social Service, in which several People unite to prefer their common Requests to God.

Coro [...] New these two Points being granted, it will from hence follow;—that every Per­son in the Congregation, is obliged to express his Prayers and Praises before God, in such common, fit, and proper Words, Actions, Ge­stures, and the like, as are declarative of his inward Conceptions.

1. I say, every Person is obliged to this.— This will follow from what was before granted, that every Man is obliged to do his own Duty, and not to depend upon any other to do it for him.

[Page 21] 2. He must also express this Duty, by proper Words, or Gestures, or both; other­wise there would not be a joint Concurrence of the whole Congregation; inasmuch as no one Man knows what another conceives in his Heart.

3. These outward Expressions, Actions, or Gestures, must be common, and known beforehand to the whole Assembly; other­wise they will be liable to make different and even contrary Requests; which would create the utmost Confusion and Absurdity.

I have omitted to make Proof of the several Particulars; partly because they are too plain of themselves to need it; and partly because I take all and each of them to be intimated and confirm'd by that catholick Direction of St. Paul, in his 1 Cor. 1.10. Now I beseech you, Brethren, by the Name of our Lord Jesus Christ, that ye speak the same Thing; and that there be no Divisions among you; but that ye be perfectly joined together in the same Mind, and in the same Judgment. ^(g)—There are, 'tis true, s [...]me Things relating to publick divine Worship, that are purely Sacerdotal; and which do entirely belong to the Minister. [Page 22]Such (for Instance) are blessing the People, consecrating and distributing the Symbols of Christ's Body and Blood, receiving or ad­mitting Disciples to Christ, by holy Baptism, and the like.—But as to publick Prayer, Praises, and Thanksgivings, which are Duties that every Man owes to God, it is inconceiv­able, how any one should imagine, that these Duties should be discharged, by one in Behalf of another, so as he should think himself ex­cused from this Service, by another's Per­formance.

Nothing can possibly be more unaccount­able, than what should give Birth to such a Practice; nor any Thing more strange, than its Continuance: That People should so in­considerately yield up their undoubted Right and Privilege; nay, and what is their bounden Duty also, what they immediately owe, and what God expressly requires from them; to some few ass [...]ming Men, who boldly presume to discharge this Duty for them. For after all that can be said in Excuse for it, there will still remain a wide Difference between a Man's acknowledging his own Sins and Im­perfections, and humbling himself before God, and his Attention to another, who [Page 23]undertakes to do these Things in his Behalf; between his expressing the Joy of his Heart in pious Raptures of Praise, and his hearing another express it for him.—, Nay even tho' we should suppose the best, and more than will perhaps ever be found true; that a Man should seriously attend, to what is utter'd by another, and had sufficient Quickness of Ap­prehension, to judge of its Soundness, and silently offer it up to God as his own; even this would not deserve the Name of a joint Worship, or a publick social Service; but is rather a separate Worship; inasmuch as no one Man knows what the other is doing— We cannot converse with one another by in­tuition; but must express all our Fellowship and Communion with one another, by bodily Organs. And since God requires that our publick religious Conceptions should be out­wardly manifested or express'd, this must be done under the present Condition of human Nature, by the Help of outward and bodily Organs or Instruments, (that is to say) by Words, or Signs, or Gestures; by one or all of them; according as it shall be beforehand agreed on by the Community of which we are Members, acting by their proper Heads or Representatives.

[Page 24] If no audible Sounds, or visible Gestures are used, the Service will not be common, but separate: And for the same Reason, such Words and Signs must be common, and known beforehand to each one of the Assem­bly; that having considered, and being fully satisfied of their Propriety and Fitness to be offer'd, they may readily and che [...]rfully join in expressing them before God.

These are the several Characters of publick divine Worship; consider'd in both its Parts, Internal and External; or the Devotion of the Mind, and the Homage of the Body: God requires them both you see; and they are both of them express'd in my Text; the Former in those Words, O come let us worship the Lord; and the La [...]er in the following Clause, Let us [...], and [...] before the Lord our Maker. They are both of them indeed but one and the same Act of Worship: One being the c [...]ceiving proper Sentimen [...]s of the divine Being; and the other the expressing those Sentiments or Con­ceptions before him.

I should now proceed to examine our own publick Service, and see whether it answers the several Characters of Publick Worship, [Page 25]before laid down and described to be ne­cessary; but before I proceed to this, I shall make an Inference or two, from what has been said.

1. And the first Remark I shall make, is this, That seeing the publick Worship of God consists of two Parts, outward and in­ward; and moreover that these two Parts make but one and the same Act of Worship: It from hence follows, that they who pre­sume to neglect either of these Parts, do ma­nifestly discharge this Duty very imperfectly, if indeed they can be said to perform it at all.— If the internal Part, or the Homage of the Mind be omitted, there is nothing left but Formality and Lip-Service. And if the Worship of the Body is neglected, the very Notion of a joint social Worship is de­stroyed; the Honour due to God is with­drawn; and all our devout and pious Senti­ments and Conceptions, are smother'd and concealed, for want of proper Instruments to discover and express themselves. It is there­fore absolutely necessary to the Nature of publick Worship, and of great Importance in itself, that we join these Two together; and not presume to put asunder what God has [Page 26]thus manifestly united: That we form in our Minds proper Conceptions of God; and then employ all our Faculties in expressing before him, what we have thus piously con­ceived.

2. The foregoing Reflections, do surely administer abundant Matter of Reproof, to all such, as tho' they confess the Truth of these Things, do yet inconsiderately neglect to comply with them. Nothing is more common, than to see a large Part of our Assemblies utterly silent, as if they were wholly unconcern'd, while the Other are tuning their Voices to the Praise of the God who made them. No Man, I am sure, can be so stupid, as to imagine, that he praises God, by giving his Attention to what an­other performs of this Kind; but he must perceive it to be his Duty to join his own Endeavours, and to employ his own Facul­ties, to advance the common Devotion; nor is it sufficient to say, he wants a Voice; for he ought to employ that which he has, in the best Manner it will bear: Nor yet that he wants Skill; for why don't he labour to acquire it:—Certainly the Promises God has made to our Obedience, and the Benefits he [Page 27]has conferr'd upon us, deserve that we should take some Pains to qualify ourselves for his Service.

But even this Excuse is wanting, to those who neglect to join in the common Prayers; in which the Church has been so very in­dulgent, and tender, and careful of all her Children, as to provide them with the best and most familiar Helps to this Duty. She puts a Form into all their Mouths; and it must be exceeding Stupidity not to make Use of it. In this Case there needs no tune­able Voice; nothing but a Capacity to read, nay, and scarcely that; for what is thus con­stantly used, will in a short Time, be trea­sured up in the Memory, if it be duly at­tended, and be ready upon every Occasion, to express the devout and pious Sentiments of the Heart.

And surely nothing but utter Inconsidera­tion, could have produced such a fatal Neg­lect (and I fear Contempt also may follow) of the publick Service.—For I would only ask any Man, what his Design is, in giving his Attendance at the House of God? Whether he comes there for a Visit? and not rather to pay publick Homage and Adoration to God? [Page 28]If so, let him reflect, whether he can possibly be conceived in any Sense whatsoever, to have discharged this Duty, by seeing and hearing others pray and praise God, without bearing any Part in these Devotions himself? Has such a Man honoured God in his ap­proaches to him? Has he made use of the Faculties God has graciously bestowed on him, in setting forth his Praise? The Pro­phet speaks of such as honour God with their Lips, while their Heart is far from him. I will not pretend to say how the Hearts of such People are employed; but I am sure their Lips are far enough from him. They deny him all outward Homage and bodily Worsh [...]p; and whatever they conceive, they withhold the Expression, and Declaration of those Praises which are his due, and which he expressly requires.

It would strangely surprize a serious Christian, to be told, that in sundry Years Attendance upon the publick Service of God's House, he had never performed any Publick Worship there: But let him seri­ously reflect upon his silent Devotions in the Sanctuary, and see whether he can make any Thing else of it. And if he finds it [Page 29]thus, let him humble himself before God, for his past Omissions, and be very careful to perform this Duty in a proper Manner, for the Time to come. Do we make little Improvement in the [...]hristian Life? how should it be others [...], when we deny God his Honour; and [...]ave it to others, to per­form our very D [...]votions for us?

There is so close a Union and Conjunction between the Soul and Body, that they mu­tually operate upon one another. When­ever therefore the Soul is duly affected with a proper Sense of God; when it is fill'd with reverential Thoughts of him; and has a quick Relish of his Goodness; she can scarce contain herself, without publishing these Impressions, and endeavouring to make all about her, sensible of the Sweetness of her own Perceptions. When the Fire is thus kindled within, it will naturally break forth at the Tongue, and proclaim the Ho­nour and the Glory of the Lord.—Unless therefore we would be thought to have no Devotion in our Hearts, let us take care pub­lickly to express our Reverence for God; let us consecrate our Souls to him; and make our Bodies the Instruments of his [Page 30]Praise.—Let us fill our Mouths with Thanks­giving, and fall low on our Knees before his Footstool.—This is our bounden Duty; this is our great Privilege; for thus also the Saints and Angels themselves worship before the God of Heaven; not in dumb Show or Silence; but with loud and chearful Voices, saying, Holy, Holy, Holy Lord God Almighty; which was, and is to come. And again, Blessing, and Honour, and Glory, and Thanks­giving, and Praise, be to our God, and to the Lamb, for evermore.

III. I now proceed to the next Thing which I promised to consider; and that was the Pro­vision which our Church has made, for an­swering those Ends of publick Devotion; and to direct you in the proper Use of it. For unless our publick Liturgy answers these Characters, and is fitted to the Ends above described; we shall be in danger of per­forming an [...] unacceptable Service; that is, unless it is truly calculated to inspire and fill the Mind with devout Sentiments of God; and these also fitted to be expressed by out­ward and bodily Organs; for these, as I have often said, are the two Points of which pub­lick divine Worship is composed.

[Page 31] Now, as to the first Particular. The Forming proper Sentiments of the divine Being; I may appeal to any intelligent Per­son, Whether our Liturgy does not contain the most noble Conceptions of God; and these express'd in the most becoming Man­ner; such as every good and pious Christian ought to entertain in his Mind? There is nothing mean or trifling; nothing superfluous; nothing wanting; nothing unworthy of God: But every Part of it is filled, either with hum­ble Confessions of our own Unworthiness; modest and pious Requests for such Things as we stand in need of; not urg'd with a fa­miliar, unbecoming, or saucy Boldness; but as becomes Creatures and Sinners, always with Submission to the Divine Will and Pleasure; and preferr'd in the Name and for the Sake of Jesus the Redeemer.—So are we likewise provided with such Forms of Praise and Thanksgiving, as are expressive, first, of the great spiritual Blessings we receive from God: The Creation, Preservation, and Re­demption of Man; with the astonishing Method in which it was accomplished, and the gracious Provision God has made for our Souls; the means of Grace and the hopes of [Page 32]Glory: And then for all the temporal Bles­sings and Benefits we enjoy, for the Comfort and Consolation of this transitory Life.—All this, I say, our Service expresses in the most proper Words and Phrases; such as are suited both to the Majesty of God, and to the Condition of Sinners: And except in those Things that are purely ministerial, the People have their Share allotted them in all this; and are taught and encouraged to make use of this their Privilege, to make these excel­lent Devotions their own, by unitedly pre­ferring them to God, and by expressing them with their own Mouths; and thereby giving Glory to God, both with their Souls and Bodies.

Now that all this is true of our publick Liturgy or Service, will appear, if we care­fully examine the several Parts of which it is composed.—This is the Thing I shall now undertake; and as I go along, shall en­deavour to instruct you in the proper Use of those Devotions, which the Church, as an in­dulgent Mother, has put into the Hands of all her Children.

To begin then: As soon as we are entred into the House of God, we do not immediately [Page 33]rush into the divine Presence, or begin our Prayers, before our Minds are composed to that Gravity and Reverence which such De­votions require; but keeping in Mind the Advice of the wise Man, in the 5 Eccl. 1, 2. Keep thy Foot when thou goest into the House of God. Be not rash with thy Mouth, nei­ther let thine Heart be hasty to utter any Thing before God; for God is in Heaven, and thou upon Earth.—The Minister is therefore wi [...]ely appointed to prepare the Minds of the Peo­ple, for the following Devotions, by a pious and grave Exhortation: In which they are told, that the Scriptures in sundry Places and Passages of them, particularly in those which are appointed to be read to the People, before the Exhortation, move us to acknowledge and confess our manifold Sins and Wicked­ness, that we should by no Means dissemble or hide them; but confess them with an humble, lowly, penitent, and obedient Heart; that we may obtain Forgiveness of God's in­finite Goodness and Mercy.—They are more­over informed, that tho' this is a Duty at all Times seasonable; yet more especially when we assemble together for divine Worship; to thank God for his Benefits, to set forth his Praise, and to ask of him Things necessary both [Page 34]for Soul and B [...]dy.—Upon all these Conside­rations, the Minister is directed to invite all that are present, to accompany him with Purity of Heart, and with an humble Voice, and Gesture, in addressing the Throne of God's Grace.

In this Manner, and with such solemn Pre­paration, is the Minister directed to exhort the People, and to prepare them for the great Duty of Prayer.—And then, both he and they, with alternate Voices, are required to begin, and to humble themselves before God, in one of the most pious, modest, and grave Confessions that possibly can be devi­sed: In which the divine Being is address'd under the Title of an Almighty, but most merciful Father; whose Power enables him to do every Thing; but whose Goodness inclines him to be compassionate towards his own Creatures. To [...]n [...]ge therefore this his Mercy towards us, we confess our own Unworthiness, our weak dependant Condi­tion, our many Follies and Imperfections, our manifold Sins, both of Omission and Commission; and in general, that there is no spiritual Health or Soundness in us, agreeable to that of the Prophet Isaiah, ^(h) [Page 35] The whole Head is sick, the whole Heart is faint, from the Crown of the Head to the Sole or the Feet, there is no Soundness in it; but Wounds, and Brui [...]es, and putrifying Sores. And therefore, with penitent Con­fession of these Things, we beseech God to have Mercy upon us.—We do not however presume to ask this Favour at all Adventures; but only on the Terms and Conditions upon which it is promised in the Gospel: And therefore beseech God to spare these who confess their Faults, and are truly penitent; imploring him to grant, that hereafter we may live godly, righteous, and sober Lives; as becomes those who profess to believe the Gospel, to the Glory of God's holy Name.

Having made this modest, grave, and pious Confession of our Sins, and ask'd Pardon of God, in and through Jesus Christ, only so far forth, as we sincerely intend and resolve by the Grace of God to become new Crea­tures: The Minister is directed to comfort the Hearts of all such sincere and contrite People, by a general Absolution or Declaration of God's Pardon to penitent Sinners; which being an Act properly ministerial, and in which the People are to be humble Hearers and Receivers of the Benefit, he is required [Page 36]to pronounce it alone. And therefore the Practice of those is to be condemned, who ignorantly repeat the Absolution after the Minister: For this is an authoritative Act, in which God requires his Ambassadors to de­clare not only his Purpose, but his actual For­giveness of every sincere Penitent. And as the Congregation, to express the Humility of their Minds, and to give God the Homage also of their Bodies, had just before made their humble Confession to God upon their Knees, so now are they in the same Posture, humbly and silently to receive the Declaration of his Pardon, to those that are thus truly penitent.

That this Pardon is applicable to such only as truly repent, you may learn from Luke 13.3. Except ye repent, ye shall all likewise perish. And that such as do truly repent, are entitled to it, you may be satisfied from Ezek. 18.27. When the wicked Man turneth away from his Wickedness that he hath committed, and doth that which is lawful and right, he shall save his Soul alive. And lastly, that Christ impowers his Ministers to make such a Declaration of it, is plain from John 20.23. Whosoever Sins ye remit, they are remitted unto them.

[Page 37] Having thus pour'd out their Souls in humble Confession before God, and received that comfortable Declaration of God's mer­ciful Forgiveness to penitent Sinners, the People are now s [...]pp [...]ed to be prepared to address Almighty [...] with more Confidence for his temporal [...] [...]piritual Blessings: And therefore the M [...]ster calls upon them, to make a Conclusion of the first Part of the Duty of Prayer, by joining with him in re­pe [...]ting that excellent Form which Christ himself has prepared for us. We, and all our Compositions, even those that are most Perfect, have so much of human Frailty and Allay in them, that we can never be so sure of their Success, as when they are preferr'd in the Words of Christ himself: And therefore the Church wisely directs, that every distinct Part or Portion of our publick Devotions, should be consecrated by the Use of this most perfect Form of Words. As therefore the Confession of our Sins is the first, and a very considerable Branch of the Duty of Prayer, we are appointed to conclude it with the Use of this Prayer of our blessed Lord. And that the Homage of the Body may keep Pace with the Devotion of the Mind, both Minister and People are required to repeat it kneeling.

[Page 38] The first Part of our common Devotions being thus ended, we proceed to glorify God, by reciting sundry [...]ssages of the Psalms, and other Places of the Holy Scripture, which contain the divine Attributes, and describe the Power, the Majesty, and the Goodness of God; and particularly, that noble and ex­cellent Hymn of Praise, called the Te Deum. This certainly contains a Set of the most Sub­lime and exalted Expressions and Descriptions of the Glory and Majesty of the divine Na­ture, that our Language is capable of, and perhaps exceeds any Thing of like Kind, that is of meer human Composure. It not only ac­knowledges the Glory, the Majesty, and Good­ness of the divine Nature in general; but gratefully owns the particular Expressions of it, in the Mystery of Man's Redemption, the Incarnation of the Son of God, and his glorious and triumphant Resurrection from the Dead, and Ascen [...]ion into Heaven, that he might open a Passage thither for all true Believers; and concludes with humble Supplication to God, that he would be merciful to us, and grant us an Entrance into that Kingdom.

Having recited these Praises; while our Hearts are yet warm with Impressions of the divine Goodness and Mercy, we are called [Page 39]upon more particularly to acknowledge, that these and all the spiritual Blessings we presume to hope for, are derived to us, only through the Mediation of Christ, as it is fully and plainly set forth in the Gospel; and therefore we publickly and openly declare this Belief, by reciting that short and comprehensive Scheme or Summary of the Christian Faith, commonly called the Apostles Creed.—Now, as in this Part of our Worship, there is nothing properly ministerial, nothing but what every Person in the Assembly is equally concern'd in; therefore every Man is bound to join in these Devotions: And having affected his Heart as much as he is able, with a Sense of the divine Goodness, he is required to lift up his Voice, and utter forth the Praises of God; the Minister and People alternately endea­vouring to raise each other's Devotion, in re­citing the several Verses or Portions by Turns. After which, they unitedly join, with a grave and humble Voice, to acknowledge their mu­tual Faith, in the Creed before mentioned.— And as in the former Part of these publick Devotions, the Confession of Sins, and imploring the Pardon of them, we are taught to use the most humble and submissive Posture of Body, our bended Knees being most expressive of [Page 40]our Unworthiness, and the Majesty of God. So in this second Part of our Devotions, which is wholly concerned about the Praises of God, we are required to stand upright, in Imitation of that Exaltation of Heart and Soul, which we are at such Times supposed to be possess'd of. When the inward Passions and Affections of the Soul, are exerted and quickned with a Sense of the divine Goodness; when the Soul has a quick and [...]ive [...] Relish of heavenly Things; when she is rightly tun'd to exalted Strains of Praise, the [...] will as it were, na­turally accompany her in her [...]ght Heaven­wards, and raise i [...]sel [...] up as much as possibly it can; and thus will they mutually con [...]ribute to advance the common P [...]i [...]e. For this Reason, one would [...] suspect those Peo­ple to have no D [...]vo [...]n, who can remain utterly unmoved, and in whom the Reflection of the dread [...] of the divine Being, will neither bring them upon their Knees where they implore the Pardon of their Si [...]s, nor a Sense of the divine Goodness, raise them from their Seats, when they express the most exalted Strains of Praise. Neither does the Propriety of these different Postures of the Body, ex­pressive of the inward Devotion of the Mind, rest only in the Reason of the Thing it self; [Page 41]but we have also Scripture Warrant and Exam­ple, to confirm it. Thus, as to Prayer, we are assured St. Paul understood very well the Posture which became that Duty; for we are told, that he kneeled down to perform it, tho' in a most in­convenient Place; it being upon the Sea Shore. ⁽ⁱ⁾ And as to Praise, is is said that Je [...]osophat having called a solemn Assembly together, on Account of an Invasion, held a Day of Devotion to God; when after humbling themselves be­fore him, 'tis said that they stood up to praise the Lord God of Israel with a loud Voice on high, 2 Cor. 20, 19. And in the Ninth of Nehem. we also find, that upon a Day of solemn Hu­miliation, after they had confess'd their Sins; we are told at the fifth Verse, that the Levites called to the People, and said, Stand up, and bless the Lord your God for ever and ever.

But to proceed:—Having thus celebrated the N [...]: and Glory of the Lord; we are di­rected, after mutual Requests to God; first by the Minister for his People, and the People for the Minister, to conclude this Part of our pub­lick Devotions like the Former, with that perfect Pattern of Prayer which Christ taught his Disciples.—This makes the second Part of our publick Service, in which, having refresh'd [Page 42]as it were, and purify'd our Minds, by contem­plating the Attributes of God, and taking a View of the other World; we are disposed the better to enter upon the third Part of the pub­lick Service; which consists of some short Col­lects or Prayers: One peculiar to the Day: an­other for Peace, to serve God without Inter­ruption; a Third for Grace, to discharge our Duty acceptably; and then of a longer and more comprehensive Prayer; including all Sorts, all Conditions, and Circumstances of Mankind, that are proper to be recommended to God; and finally, a short but general Thanksgiving for all the Blessings of this Life; and the next, for the Means of Grace and the Hopes of Glory: After which, we conclude with a short Supplication, that God according to [...]is Promise made in Christ Jesus, would vouchsafe to grant the Things we have thus [...]ayed for.—The several short Collects before mentioned, having somewhat in them, more particularly ministerial, are appointed to be used by him alone, in one of these he intercedes with God in Behalf of his People, that he would preserve them in such a State of Tranquility, that they may enjoy the happy Privilege of serving him without Fear. In another, he begs the Grace of God may so dwell in their Hearts, [Page 43]and accompany their Service, as to render them acceptable in his Sight.—These, I say, being properly intercessory Petitions in Behalf of the People, seem rightly appointed to the Ministers use alone—Accordingly when he has thus offer'd up his Intercessions in Behalf of the People, they are required to bear a Part with him in the general Prayer or Litany succeeding. A Prayer so exactly and wisely calculated to all Cases and Circumstances of Mankind, that no one Thing is omitted, which it is proper to ask of God; and yet all unbecoming Familiarity, and impertinent Particularities, are prudently avoided.

In this, as in the foregoing Collects, Al­mighty God is address'd with humble Hearts and bended Knees. In this, because the whole Congregation have their Share in pronouncing it before God; and in the others, because it is proper the People should attend to the Inter­cessions of the Minister in their Behalf, in the like humble and reverend Posture.—The Li­tany being thus ended, and the Blessing of God implor'd, to continue and reside with his Peo­ple; we conclude our Devotions with singing an Hymn or Portion of the Psalms of David, to the Honour of God.—This is the general Order of our Morning Service, from which the Evening Service but little differs.

[Page 44] And from this very short view which I have here given of it, I think it fully appears to an­swer the Character of publick Worship, which is included in the Psalmist's Invitation in my Text, and contains the most suitable Provision for the publick Homage both of Mind and Body, that can well be devis'd: And tho' its possible that some few Things in it might receive some small Amendment; yet taken in the Whole, I suppose that every unprejudic'd Person, who will be at the Pains to give it a thorough Ex­amination; will study it so much [...] to attain to a perfect Understanding of it, must needs allow it to be the best and most perfect Form or Provision of publick Worship, that ever was produced by meer human Composure.—And I do [...]bt not in the least, but that the Spirit of God was imparted to the Compilers of it, in very free and liberal Measures.—There is a noble Majesty of Expression that runs through­out it, a most beautiful and native Simplicity, a strong and masculine Piety. The Order of it is prudent and rational; the Language sub­lime and moving, and the Sense expressive.— There are no affectations Expressions, no Flights of Fancy, no enthusiastick Rants, nor supersti­tio [...]s Fol [...]ies; but the Whole is natural, and grave, and [...]—The Whole of it (which [Page 45]is indeed beyond all other Considerations) is either immediately taken out of the holy Scrip­tures or so directly connected with it, that no one Expression can be found, without Scripture Proof to support it.—This single Reflection, that the far greate [...]. Put, almost the Whole of it indeed, is the [...] Language of the Scrip­tures, is enough to recommend it to every pious Christian.

In short, every Person who has a sincere Desire to become good and holy, and who would be sure to offer an acceptable Sacrifice before God, is here furnished with Devotions proper for his Purpose: And if he but takes Care to bring with him a suitable Frame and Temper of Mind, shall never fail of receiving the Things he stands in need of. For such an One fully answers the Psalmist's Exhortation in my Text, O come let us worship the Lord, let us bow down and kneel before the Lord our Maker.

And now after such an Examination of our publick Service, in which we may discover so much Propriety, so many Beauties, so much Piety; is it not strange, that such a well-com­posed Form of publick Devotion, should have any Enemies? [...]y that disregard, that speak Evil f [...]tly against [...] doubtless it is. But much more str [...]n [...]e it is, that any who have studied, [Page 46]who have approved, and who profess to ad­mire it; that such as these, I say, should in­considerately neglect to make use of it; to improve and reap these Advantages from it, which it is so fruitful of, and which it is so capable of yielding; this is beyond Measure surprising!—And yet, how many do we find present in our Assemblies, unmoved, silent, and it may be fear'd often unaffected, while this solemn Sacrifice is offer'd to God.

Let me seriously expostulate with such Peo­ple: Have you no Petitions, no Requests to prefer to the Throne of God's Grace? Are you in the Condition of the Laodiceans, who thought themselves rich and increased in Goods, and [...]ad need of nothing? Are you also rich in Grace, and fruitful in good Works? Happy are ye; O People, and highly favour'd of the Lord. But there is one Thing wanting: God expects the Fruit of all this vast Profusion of his Benefits. Ought you not to praise the Name of God with a Song, and to magnify it with Thanksgiving, to give him the Honour due to his holy Name, and to spread abroad his glorious Praise? Or perhaps that you are content that others should relate the noble Acts of the Lord, while you silently admire his Goodness? But for what end was publick [Page 47]Worship instituted? Was it not, that the whole Congregation should unite together, in addressing God with joint Requests, and offer­ing up joint and common Pr [...]s? In short, such Neglect is so manifestly faulty, and so in­despensible, that it would be an [...] the common Sense and Reason of M [...]nd, to press the Point any further.

I shall rather therefore as a Conclusion, la­bour to persuade you to study the Liturgy or publick Service of the Church. Get but once throughly acquainted with it, and you will discover so much Propriety, so many Beauties, so much spiritual Consolation, and such a Vein of Piety breathing through the Whole, as will abundantly endear it to you, and fully re­compence the Trouble of the Search.

Were you under the unhappy Circumstances of the Romish Church, whose Service the People generally do not understand; and therefore neither can they Profit by it; how would you mourn for an Opportunity of serving God? Were you, as in some other Churches, deny'd the Privilege of making your own addresses immediately to God, how great on Injury must you suffer? There is one Mediator between God and Man, even the Man Christ Jesus. Through him you are all [Page 48]allow'd the Honour of approaching God, without the Mediation of sinful Man. Why should you then carve out to yourselves, Me­diators amongst your Brethren, sinful like yourselves; and trust to them the Preferring all your Requests, and all your Prayers to God?

But when you are invited, encou [...]aged, and exhorted to assert this your Honour and Pri­vilege; when the best Provision is made to this Purpose, then, I say, not to make use of it, is the very lowest Stupidity.

Let us therefore for the Future, be per­suaded to worship the Lord. Let us fall down, and kneel before the Lord our Maker. Let us esteem it, as indeed it is, our vast Pri­vilege and Honour, that we have Liberty of Access to God; that we are allow'd to hold spiritual Communion and Converse with the God of Heaven; that we are at Liberty to pour out our Souls before him, in Conf [...]ence that he will hear from his dwelling Place on high, and answer all our reasonable Requests.

And when you thus [...] God with p [...]e Hearts and Mind [...], [...] B [...]di [...]s also [...] of this Service; make them the Instruments of his [...]. Let lifted Hands and bended Knees proclaim, and chearful V [...]l [...]es fait [...]r declare, the pious Sea [...] ne [...]ts of yoar Hearts. Than shall [...] Sacrifice be ac­cepted [...] God, [...]our Per [...] is justified through Jesus Christ, and the Salvation of your Souls secured—Which God Al­mighty grant, for the Sake of the [...]ame his Son Jesus Christ: To whom with the Holy Ghost, three sacred Persons; but one ever [...]le [...]ed God, be Glory, Honour, and Praise, to eternal-Ages. Amen.