IT is a common Miſtake which hath too much prevailed in theſe Times, and in this Country, and that even among ſome well-meaning People, that they ſeem to account the Hearing of Sermons, to be the principal and moſt important and edifying Part of the publick Worſhip of GOD. Hence, as it is very likely that Some, heretofore, left the Church under the Notion that they could elſewhere meet with, what was then, though with very little Reaſon, called the moſt powerful Preaching; ſo Others may have conformed to the Church, principally, from being ſenſible (eſpecially in the late Times of Confuſion) that the Doctrines of Chriſtianity were more truly, more purely, and in a more inſtructive Manner taught in the Church than out of it. In which they indeed judged very rightly; and this was, among others, a very good Reaſon for their conforming to it. And as this was the principal Occaſion with Many, of their coming over to us, ſo it is not unlikely that there may be Some, with whom the Worſhip of the Church, after all, may ſeem but tolerable for the ſake of the Doctrine, and they may not, even yet, have any high Senſe of the Excellency of it, and its vaſt Preference to the extempore Way.

ON the other Hand, it is very probable, that there are but too many of Thoſe who have been bred up, and lived all their Days in the Boſom of the Church, and in the Uſe of its publick Worſhip; who, partly by Reaſon of the Commonneſs of it, and partly their Negligence, and for Want of giving a due Attention to the Propriety and Excellency of every Part of it; may not be ſufficiently ſenſible what a Pearl of ineſtimable Price they enjoy, nor duly thankful for it: As they daily breathe in the Air, and enjoy the Sun, and the Beauties and Fruits of the Earth, without being ſo deeply ſenſible of theſe wonderful Favours and Bleſſings of Providence, (by Reaſon of the Commonneſs of them, and their own ſtrange Incogitancy) or being ſo affectionately thankful for them, as the vaſt Worth and Importance of them do moſt reaſonably deſerve and require.

WHAT I aim at, therefore, in the following Diſcourſe, is to awaken us all, both of the one and the other Sort, to a juſt Senſe of the intrinſic Worth and Excellency of that Method of worſhipping God our Heavenly Father, which we are ſo happy as to enjoy in the Church of England; that we may be affectionately thankful to his kind Providence for ſo ordering Things as to give us the ineſtimable Advantage of it; that we may give the ſtronger Attention to the Propriety and Uſefulneſs of every Part of it; and that our Souls may be filled with the greater Devotion and Edification in the Uſe of it; as being ſenſible that we do truly worſhip God in the Beauty of Holineſs, and are under the greateſt Advantage of growing up in Holineſs and Comfort thro' Faith unto eternal Salvation.

IT is indeed an unſpeakable Advantage that we enjoy by the preaching of God's Holy Word, and particularly in this excellent Church, in that we have it explained to us in the cleareſt and moſt intelligible Manner, and that according to the original Simplicity of the Goſpel. That being freed from human Schemes and Devices, we are ſet at Liberty from all thoſe idle abſurd and groundleſs Notions of God and the Goſpel, which, both tend to give us hard and unworthy Apprehenſions of the Father of Mercies, and to make his Goſpel, (the plaineſt and beſt Thing in the World) a meer unintelligible Riddle, almoſt void of common Senſe; and at the ſame Time, to weaken and enervate it's moſt powerful Motives to the utmoſt Vigour and Activity on our Part, and to diſcourage our earneſt Prayers and Endeavours, by filling us with endleſs Doubts and Fears, and dark Surmizes and Deſpondencies: For in the Church we are led to attend to nothing but the plain Language and Meaning of the Holy Ghoſt; and have all the moſt ſalutary Doctrines, Precepts, Promiſes and Threatnings of the Goſpel ſo clearly ſet before us, and the Way of our Duty and the Road to everlaſting Happineſs made ſo plain, that he that • u • s may read, and the wayfaring Man though a Feel cannot err therein: This I ſay is an unſpeakable Happineſs, and we ought to prize it beyond Gold, even the fineſt Gold, and to taſte a Sweetneſs in it beyond that of Honey, and the Honey Comb, and make Conſcience of diligently attending upon it; but yet ſtrictly ſpeaking, preaching is not to be conſidered as being properly a Part of the publick Worſhip, but rather as an Appendage to it.

FOR the proper Notion of Worſhipping God, conſiſts in praiſing him for all his Benefits, and praying to him for whatſoever we want both for Soul and Body, and in devoting ourſelves to his true and faithful Service: In all which we do, as it were, converſe with the great Father of our Spirits, and have the neareſt Intercourſe with him that our Souls are capable of; and conſequently ſhould put the greateſt Value upon it, as the principal End of our meeting together at the Houſe of God; and that we may openly and jointly do all the Honour we can to him our common heavenly Father. So that if there were no Sermon at all, we ſhould go together to the publick Offices of Prayer and Praiſe, with not a Whit the leſs Zeal and Forwardneſs; foraſmuch as our Buſineſs there, is, not to hear any new Thing, but to do our Duty to our great Creator, and Benefactor; eſpecially ſince the Reading of God's Holy Word is a great Part of our publick Worſhip, and that, vaſtly preferable to any human Compoſition or Preaching whatſoever.

LET us then learn to value Things in Proportion to the real Worth of them, and prefer the Worſhip of the Church, for the ſolid intrinſick Worth and Importance of it, before any the moſt eloquent Preaching: Wh ••• , I 〈◊〉 it there were no Pre • hing, or • one very g • od, 〈…〉 Many that would hardly think it worth their While to go to Church meerly to worſhip God, though that is by far the moſt valuable and important Part of our publick Service. And we ought to account it a very great Advantage and Excellency of our Church, that her publick Worſhip is always the ſame, and equally excellent, even the beſt in the World, howſoever indifferent the Capacity or Abilities of the Miniſter may be, conſidered as a Preacher. In order therefore that we may highly prize it, and make a ſerious and conſcientious Uſe of it, and think ourſelves very happy in it; I proceed, from the Words I have read, to explain and point out to you, the real Worth and Excellency of it; and in Conformity to it, call upon you all, as I truly may, in the Words of the holy Pſalmiſt, O! Worſhip the Lord in the Beauty of Holineſs.

KING David was one of the greateſt Patterns of true Devotion that ever lived, as well as one of the beſt Com •• ers of Publick Forms for the right Exerciſe of it: And it is to be remarked, that his admirable Compoſitions have ſtood the Teſt of Time, and been conſtantly uſed both by the Jewiſh and Chriſtian Church, as forms of publick Worſhip, for at leaſt 2750 Years, which abundantly ſpeaks the Excellency of them. We indeed can uſe only a Tranſlation of them, and that we uſe, may (chiefly through Length of Time and Alteration in our Language,) need a few Emendations; and thoſe that know the Original, are very ſenſible that no Tranſlation can come up to the noble Simplicity and Grandeur of the original Language: However the Tranſlation we have, generally carrieth in it ſuch an inimitable Majeſty, and intelligible Simplicity, that no modern Compoſitions can be compared with it. I ſay this holy King was one of the greateſt Patterns of Devotion that ever lived.

FOR though the Materials for Devotion, then, were much ſhort of what they are now, under the more clear Chriſtian Diſpenſation▪ yet he ſeems to have had ſuch a Spirit of Devotion, as put him into a Kind of Rapture at the Thoughts of it. I was glad, ſays he, when they ſaid, come let us go up to the Houſe of the Lord, &c. And again One Thing have I deſired, and that will I ſeek after, that I might dwell in the Houſe of the Lord all the Days of my Life, to behold the fair Beauty of the Lord, and to inquire in his Temple. And, Lord, ſays he, I have l • ved the Habitation of thy Houſe, and the Place where thine Honour dwelleth; and again, One Day in thine Houſe is bett • r than a Thouſand: I had rather be a Door-keeper in the Houſe of my God, than to dwell in the Tents of Wickedneſs; for the Lord God is a Sun and a Shield, and he will give Grace and Glory, and no good Thing will be withh • ld from them that w •• k uprightly. And as his Soul was thus full of the Spirit of Devotion, which in •• ed appears every where in his Pſalms, ſo he takes Occaſion from innumerable and various Occurences to expreſs it in theſe his divine O •• s: And never was Zeal and Generoſity like his in providing for building the Houſe of God, and in framing and eſtabliſhing Orders for the decent Adminiſtration of the publick Worſhip, as appears from the latter Chapters of the • d Book of Samuel, and the firſt Book of Chronicles. And it is plain from this Pſalm, compared with that admirable Hymn in 1 Chron. xvi. given out on Occaſion of his eſtabliſhing the publick Worſhip, in which th • ſe very Words are contained, v. 29. that it is the publick Worſhip regularly eſtabliſhed, that he means by the Beauty of Holineſs. We find theſe Words alſo in the 29th Pſalm, which was doubtleſs made upon Occaſion of ſome remarkable Thunder Storm, wherein he doth, in a moſt ſublime Manner, celebrate the Majeſty and Glory of God, diſplaying itſelf in Thunder, which he elegantly calls the Voice of the Lord, addreſſing himſelf to the great People of the Earth, and calling upon them to admire and adore the Majeſty of the Divinity, Give unto the Lord, O ye Mighty! give unto the Lord Glory and Strength. Give unto the Lord, the Gl ••• due unto his Name, and worſhip the Lord in the Beauty of Holineſs. And in this Pſalm, he does in the ſame Words call upon all Nations, even the Heathen, as well as his own People, to celebrate the Glory of the great Author o • all Things, after a general Invitation to declare his Glory among the Heathen, his Wonders among all People; very likely with a prophetical View at the Propagation of Chriſtianity▪ He adds, For the Lord is great and greatly to 〈◊〉 praiſed, It is 〈◊〉 be feared abov • all Gods: For the Gods of the Nations are Idols, but the Lord made the Heavens; 〈◊〉 and Majeſty are before 〈◊〉 , Strength and Beauty are in his Sanctuary; give unto the Lord, O ye Kindreds of the People; give unto the Lord Glory and Strength; give unto the Lord the Glory due unto his Name, bring 〈…〉 and come into his Preſence; O worſ •• p the Lord 〈…〉 Beauty of Holineſs; fear before him all the Earth. 〈◊〉 theſe Words therefore, which thus a ••• ar to have • n frequently uſed in the moſt antient publick Worth • of God appointed by David, and continued down through ſuch a vaſt Tract of Time, I ſhall take Occaſion to explain to you the Excellency of our Worſhip in the Church of England; which follows the moſt ancient Church of God both Jewiſh and Chriſtian, and many of whoſe Forms are taken from the moſt pure and primitive Liturgies, and which indeed, as Mr. Bingham ſhews 〈1 paragraph〉 , obtained from the Beginning of Chriſtianity; being on many Accounts the moſt pure and primitive Church, at this Day upon the Face of the Earth. And as there are three Things obvious in the Text, viz. 1. The Worſhip of God. 2, The Holyneſs of that Worſhip. And, 3. The Beauty of that Holineſs▪ I ſhall; I. Shew that in the Church of England we do moſt truly worſhip Almighty God. II. That our Worſhip is a moſt holy Worſhip, and tends to promote Holineſs in the beſt Manner. And, III. That it is a moſt beautiful Worſhip, and is truly worſhipping God in the Beauty of Holineſs.

I. In the Church of England we do moſt truly worſhip Almighty God. For Worſhip conſiſts in a moſt ſerious and ſ • l • mn Addreſs to the great Creator, Preſerver, and Governor of the World; teſtifying from the Bottom of our Hearts our Dependence upon Him, and Submiſſion to Him; praiſing Him for every Thing we enjoy, praying to Him for whatſoever we want, and devoting ourſelves ſincerely and entirely to his Service Now all th • ſe Things are abundantly provided for in our Forms, as I ſhall ſhew you preſently: And that in the beſt Manner, which is certainly beſt done by public Forms, eſtabliſhed by lawful Authority, and known and agreed to by all the Worſhippers.—For how can I worſhip God with the full Devotion of my Soul, unleſs I have beforehand ſatisfied myſelf with what I am to offer up?— And how can a worſhipping Aſſembly jointly and with one Heart and Soul, and with a full Aſſurance of Faith, offer up their Prayers and Praiſes to God, unleſs they have properly a Common Prayer, and are beforehand all ſatisfied that what is to be offered is both agreeable to the Will of God, and ſuitable to their common Neceſſities and Occaſions? And how can they otherwiſe offer up their publick Devotions agreeable to Chriſt's expreſs Inſtructions, who plainly requireth, they ſhould be agreed touching what they would aſk, as a Condition of their receiving it? Mat. xviii. 19. If two of you ſhall agree on Earth, as touching any Thing they ſhall aſk, it ſhall be done for them of my Father which is in Heaven, If there were a Number of us to aſk a Favour of an earthly Prince or Governor, we ſhould be very careful and exact in compoſing our Addreſs; we ſhould take great Care that it be well worded, and that we be all fully agreed beforehand, both in the Matter and Manner of our Addreſs: How much more when we are to addreſs the great God of Heaven and Earth, and that for the Life, even the eternal Life of our Souls? How fit and neceſſary is it, that we ſhould accurately compoſe our Addreſs, and be beforehand well agreed and ſatisfied, both in the Matter and Manner of it; ſo as to have nothing to do when we come to offer it, but to offer up our whole Souls with it, and make it our moſt devout free Act and Deed?

ON which Account, though I would by no Means uncharitably cenſure any, yet I muſt think that the beſt that can be ſaid of the extemporary Way uſed by our Diſſenting Brethren, is, that it is indeed a very imperfect Way of Worſhip, and can never be juſtified. For as to him that offers it up, how can he perform it with true Devotion, when he can ſcarce be ſaid to be agreed beforehand with himſelf what to offer; and the chief Force of his Mind which ſhould be employed in Devotion, muſt be taken up while he is ſpeaking, in inventing what to ſay, and how to expreſs it? And it is much if he does not make ſome ſhocking Blunders, beſides the Loſs of his Devotion. A great and good ManMr. W • 〈…〉 ., who was an excellent Judge in Things of this Nature, declared it his Opinion, That a Prayer is one of the moſt difficult Compoſitions that a Man can ſet himſelf about, 〈◊〉 perform it with Juſt ••• s and Propriety; meaning only in Compoſing it beforehand: How ſurpriſing a Thing then is it that any one can have the Aſſurance to truſt to unpre •• •• tated •••• ſions on ſo ſerious and ſolemn an Occaſion as that of addreſſing the great and tremendous God? Who does in effect, ſtrictly forbid it, in Eccl. v. 2. Be not r • thy Mouth, and let not thy Heart be haſty to utter any Thing before God: For God is in Heaven, and thou upon Earth, therefore let thy Words be 〈◊〉 .

AND then, as to the People who are to join in his Prayer, how can they be agreed to join with it, when they know not what it will be? They cannot be agreed in it, unleſs they have an implicit Faith in their Miniſter, like the Roman Catholicks, ſo as to think him in ſome Sort infallible. And indeed this was the original Notion of what we call extemporary Prayer. It wa • pretended that their Prayers were immediately dictated by the Spirit of God, and therefore they muſt be infallible. But there are Few, I truſt now, that have ſuch an idle Notion of them; and how they ſhould be ſo miſled as to continue the Uſe of them, I c •• not conceive. For as they do not now pretend to be 〈◊〉 , the People muſt conſider after the Miniſter 〈◊〉 uttered each Petition, whether they can agree to it before they can offer it up as their own Act, without which it is no Act of Worſhip in them; and while they do this, he is gone along in his Prayer, and they have loſt what he hath b • en uttering in the Interim; which demonſtrates that this is a very ill-judged and confuſed Way of Worſhip, and i • 〈…〉 being a Help, that it is a Hindrance to true Devotion, which accordingly ſeems in great Danger of being 〈◊〉 among them: while they are apt to think it is the Miniſter's Buſineſs to pray, and their's only to hear him, and not to pray themſelves, and many are tempted to g •• e about inſtead of praying.

BUT how happy are we, my Brethren, who have a moſt • xcellent Form prepared for us, by ſome of the wiſeſt and • eſt Men that ever lived, and many of whom underwent • he Fire of Martyrdom for what they did? I ſay, that we • ave, by them an excellent Form of publick Devotion com • iled for us, chiefly out of the Word of God, and conformed • o it, in which, therefore, if we believe the Scriptures, we muſt • e perfectly agreed and ſatisfied; ſo that when we come to worſhip God in publick, we have nothing elſe to do but to •• epare our Hearts, and give up our whole Souls, and 〈◊〉 the utmoſt Force of our Minds and Hearts in offering 〈◊〉 up to our Heavenly Father; and ſo can with one Mind and one Mouth, glorify God, even the Father of our Lord • eſus Chriſt, as St. Paul requires, Rom. xv. 16. (which is •• rcely poſſible in the extempore Way) and which we plainly ſee to be a true Method of Worſhip, as it contains • raiſes to God for every Thing we enjoy, both Temporal • nd Spiritual, and Prayers for every Thing we can wa • , • ther for Soul or Body, either for ourſelves or others. Let us therefore be heartily thankful to God's good Provi • ence, that we have ſuch an excellent Method of publick Worſhip, and let us make a faithful Uſe of it to the beſt Purpoſes; in order to which, let each one have his Book, • nd keep it in his Eye, the better to engage his Attention; • hat avoiding all indecent gazing about, we may make it • he Buſineſs of our Souls, in the Houſe of God, to offer it • p with the ſincereſt and moſt intenſe Devotion; which we • ay the rather do, as knowing,

II. THAT our Worſhip is a moſt holy Worſhip, and • nds in the beſt Manner to promote Holineſs, both in our Hearts and Lives: And Holineſs becomes thy Houſe, O Lord, • or ever. Now Holineſs c •• ſiſts in being heartily devoted to God, ſo as to hate what he hates, and love what he loves; and in being concerned above all Things to be conformed to his Purity, Righteouſneſs, Goodneſs and Truth. As therefore God hates all Sin and Wickedneſs, that muſt be a moſt • oly Worſhip that teſtifies the utmoſt Abhorrence of every Thing ſinful, wicked and impure: And as he loves 〈◊〉 Purity, Righteouſneſs, Truth, Goodneſs and Mercy, that muſt be a moſt holy Worſhip that tends to make us love and practiſe every Thing that is pure and holy, true and righteous, kind and merciful. And as the Love of God is the Foundation of all Religion and Virtue, that muſt be a moſt holy Worſhip that tends to inſpire us with the ſupreme Love of God, which will diſpoſe us to do Him the utmoſt Honour, and make us like Him, and as obedient to Him as ever we are able. By theſe Principles then let us try the Worſhip of the Church of England.

1. AND firſt, as to the negative Part of Holineſs, which conſiſts in hating and avoiding all Sin and Wickedneſs, which God hates; what can more effectually tend to this, than to begin with thoſe Declarations of holy Scripture, from whence we may abundantly learn the Neceſſity of true Repentance, the Impoſſibility of Pardon without it; and the Aſſurance of God's Pardon and Mercy upon our true Repentance? And what can better tend to this Purpoſe, than the excellent Exhortation which the Miniſter thereupon makes, to put us upon the Exerciſe of ſuch a Repentance, by confeſſing and forſaking our Sins that we may obtain Mercy? And what can more effectually tend to make us abhor our Sins and reform our Lives, than to begin our Worſhip with ſuch a ſerious ſolemn Act of Confeſſion of Sin, and imploring God's Mercy and Pardon in Jeſus Chriſt, as is expreſſed in that exce ••• nt comprehenſive Form, which our holy Mother the Church hath put into our Mouths; upon which the Miniſter is directed to declare God's Pardon to every true Penitent. By which ſhe teacheth all her Children, that if they would look for the Acceptance of all their following Prayers and Praiſes, they ſhould begin with ſuch a ſolemn Act of renewing their Repentance, in Order to obtain God's Pardon and Acceptance, without which their Worſhip will be but mocking God: For if they regard Iniquity in their Hearts, the Lord will not hear their Prayers; and if they perſiſt in their Wickedneſs, without Repentance, their Prayers and all their Services are an Abomination to 〈◊〉 On which Account I beſeech you, as far as poſſible, to make Conſcience of coming in Seaſon, that you may have Opportunity, by ſuch an Act of Repentance, to 〈◊〉 your Pardon, and the Acceptance of your following Services to the other Parts of Worſhip; and in order there •• to, to perf • rm this Confeſſion in the moſt ſerious and truly penitent Manner: And that you may be the more affected with it, you are wiſely directed, every one, to repeat it with his own Mouth, that he may make it his own Act and Deed, recollecting in his Mind, with true Contrition, his own particular Sins and Infirmities. And what is ſaid of this, is equally true of the Confeſſion and Abſolution in the Communion Office. And as this muſt have the beſt Tendency to make us hate and avoid all Sin and Wickedneſs; ſo the ſame is the Deſign of thoſe Petitions in the Litany, wherein we pray God to deliver us from the Power and Guilt of all thoſe Sins that are there particularly named; than all which, nothing can more effectually tend to promote this Part of Holineſs, which conſiſts in hating and forſaking our Sins.

II. And then ſecondly, as to the poſitive Part of Holineſs, which conſiſts in being devoted to God, to be like Him, and that from a Senſe of Duty, and in Submiſſion and Obedience to his Will; what can more tend to promote this, than all the other Parts of our Worſhip in their Order? Particularly,

1. The Lord's Prayer, which is the moſt wonderfully comprehenſive, and on every Account the moſt excellent Form of Prayer that was ever compoſed in the World; and which our Lord hath made, as it were, the Badge of his Diſciples: On which Account it cannot be ſufficiently wondered at, that any that call themſelves his Diſciples, ſhould not think themſelves obliged in Conſcience to uſe it, ſince he hath expreſsly commanded us, when we pray to ſay, Our Father, &c. eſpecially ſince nothing can more effectually tend to promote univerſal Holineſs, than the frequent and ſerious offering it up in our Devotions. F • r therein we addreſs GOD, as our heavenly Father, which ſtrongly teaches and obliges us to be his holy and obedient Children. Therein we pray for whatever may tend to promote his Glory, and our own beſt Good and Happineſs, both Temporal and Spiritual. Particularly, we pray that we a • d all the World may Hallow, or do all the Honour we poſſibly can to his holy Name, both by Word and Deed. That his Kingdom may come, and rule in all our Hearts, which is a Kingdom of univerſal Holineſs, into which no unclean or unholy Thing can ever enter. And that we on Earth, may all, in every Thing, learn to do and ſubmit to his holy Will, as the Saints and Angels do in Heaven, that we may be forever holy and happy with them. We next teſtify our entire Dependence upon God, by praying for our daily Bread, i. e. for our Preſervation, and whatſoever is needful for our comfortable Subſiſtence; which Senſe of our Dependence is a g • eat Principle of true Holineſs. We next pray for the Forgiveneſs of all our Sins, whereinſoever we have been unholy in Heart or Life; and that we may be qualified for God's Pardon, it muſt be ſuppoſed that we have truly repented of them; and we are here taught to teſtify our hearty Forgiveneſs of others, without which we dare not look for Forgiveneſs from Him; which is another great Article of that Holineſs, in Imitation of him, without which no Man ſhall ſee the Lord. We then pray that he would keep us from all Temptation, to every kind of Sin or Unholineſs; and that he would ſave and deliver us from all Evil; both the Evil of Sin, and the Evil of Puniſhment; both from the Power and Guilt of Sin here, and the Wrath and Diſpleaſure of God hereafter, that we may be ſecure of his everlaſting Favour. And laſtly, in Dependence upon Him, and Acknowledgment to Him for all that we aſk of Him, we aſcribe unto Him, the Kingdom, Power, and Glory, for ever and ever. To which, as to all our Prayers, according to the Scripture Pattern we add a joint vocal Amen. Than all which, nothing can more abundantly tend to promote univerſal Piety and Holineſs.

2. HAVING made this Entrance on the publick Worſhip of God, we proceed to the Celebration of his Praiſes in the Pſalms of holy David, and other devout Hymns, taken out of the New Teſtament, and that admirable Chriſtian Hymn called Te Deum, between the Leſſons; all which breathe nothing but Holineſs, Devotion and Purity. For they do either celebrate the Glories, Perfections, and Operations of God, in his wonderful Works of Creation, Providence, or Redemption; or expreſs our Senſe of our entire Dependence upon Him, and innumerable Obligations to his infinite Goodneſs; our Abhorrence of every Thing diſpleaſing to Him, or our Reſolution to be in all Things obedient to his Will; or explain the Duty and Happineſs of every Virtue, or the Baſeneſs, Perverſeneſs and Miſery of every Vice; or open the glorious Views both of God's Kingdom of Grace, and his Kingdom of Glory, and teach us the Practice and Experience of all thoſe heavenly Graces which are neceſſary to qualify us for an Intereſt in the Glories, and Felicities thereof. Theſe, and ſuch as theſe, are the noble Subjects of thoſe ſublime Odes, all which are in effect, nothing elſe but univerſal Holineſs to the Lord. So that the Pſalms are a moſt copious Store-Houſe of Devotion, conſiſting of an endleſs and moſt beautiful Variety.

3. AFTER the Pſalms, come the Leſſons, taken out of the holy Scripture; and under this Head, I may alſo mention the Epiſtles and Goſpels, all being a Variety of ſelect and moſt inſtructive Portions of the holy Oracles, which are beſt adapted to inſtruct the People in the Knowledge of Divine and Heavenly Things, and to improve them in Devotion and Holineſs; being all of them profitable for Doctrine, for Reproof, for Correction, for Inſtruction in Righteouſneſs, that not only the Man of God, but even every Chriſtian, may be perfect, thoroughly furniſhed to all good Works. For in them, either ſome Article of Faith, or Rule of Life is explained and inculcated; or ſome antient Propheſy, or ſome Goſpel Fact correſpondent to it, or ſome miraculous Operation, or remarkable Providence, or Example is ſet before us, &c. all tending to confirm our Faith and Hope, and to train us up in the bleſſed Trade of holy Living, for a happy Immortality, which is the whole Deſign and Buſineſs of this heavenly School, the Houſe of God; to which the publick Reading of the Word of God is ſo admirably ſubſervient, that it is extremely ſurpriſing that any Chriſtians, for the ſake of tedious long Sermons, and extempore Prayers, which are but meer human Performances, ſhould juſtle out the Pſalms, and reading the Scriptures, except here and there a little Scrap of them. This ſure, if any Thing may be called impoſing the Inventions of Men in the Worſhip of God; for I believe it may be truly ſaid, (with regard to many of their Aſſemblies at leaſt) that there are twenty Times as much Scripture in one of our Services, as in one of theirs.

4. N • XT to the Leſſons, I may mention the Creeds a • ano • her Part of our public Worſhip, which alſo vaſtly tend to promote Piety and Holineſs, and therefore ought by all Means to be openly recited when we worſhip God. For as with the Heart, Men bel •• veth unto Righteouſneſs, ſo with the Mouth, Con •• ſſion is made unto Salvation. Th •• e Creeds are only brief Summaries of the Chriſtian Doctrine, ſo that nothing can ſeem more ſtrange than that any Chriſtian ſhould diſapprove of them; and every Article 〈◊〉 our moſt Holy Faith, is either a Motive or Obligation to Holineſs.—For what can more tend to make us Holy, than to believe that we and all Creatures in Heaven and Earth, do depend entirely on God the Father Almighty, for both our Beings, and all we enjoy?—What can more engage us to it, th •• to believe in Jeſus Chriſt; his only Son, our Lord, who came in •• our Nature, and taught us a moſt heavenly Doctrine, and died a moſt bitter Death, to kill the Power and take away the Guilt of Sin; and aroſe from the Dead, to confirm his Doctrine, and aſcertain our Immortality, and that we might thereby be induced to ariſe to a new and holy 〈◊〉 ; and aſcended into Heaven, that we • ight thereby be taught and obliged to mortify our earthly Members, and 〈◊〉 our Affections on Things above, where 〈…〉 the right Hand of God?—What can better tend 〈◊〉 make us 〈◊〉 of all our Behaviour, than to conſider 〈…〉 give an Account of ourſelves to him, when he 〈…〉 to j • dge the Quick and the Dead?—Eſpecially if we conſider f • rther, that he hath ſent his Spirit, which is the Spirit of Holineſs, to enable us to mortify our Luſts and Paſſions, and to live as it becomes the redeemed of the Lord, and to be as it were the univerſal Soul of his Church, and the Fountain of all Spiritual Life to our Souls?—And ho • can we think of any Thing but true Repentance, Faith 〈◊〉 Holineſs, when theſe are the Qualifications indiſpenſibly 〈◊〉 , to give us a Place in the holy Catholic Church of 〈◊〉 , and to entitle us to the Forgiveneſs of our Sins, and •••• ling Life, and Happineſs in his heavenly Kingdom? — 〈◊〉 the Repetition of the ſeveral Articles of our Holy 〈◊〉 ſtill d •• ve at the ſame bleſſed End, of promoting Uni •••• Holi •• ſs; whether it be done in that ſhort Form of ſound Winds, which is called the Apoſtles' Creed, as being a Summary of the Apoſtles' Doctr • ne; or in the Ni •••• Creed, which was agreed upon as a Summary of the Catholick Doctrine, within 250 Years after the Apoſtles' Times, by a general Council of Biſhops from all Parts of the Chriſtian Church; or in the other Creed which was formed to bear Teſtimony againſt the chief Hereſies, which in •• ſted the Church in thoſe and the following Ages.

5. LET us in the next Place obſerve, that the ſame Deſign of promoting all Manner of Holineſs is the P •• ſe and Tendency of all our Prayers in our publick Off ••• , particularly the Collects and Litany. Every one of our Collects aim at promoting true Holineſs, either by praying for ſome particular Grace, or Deliverance from ſome Temptation, Sin or Calamity. And as to the Litany, (which Word means a Supplication) nothing can be deviſed or imagined more conducive to promote Devotion and Holineſs, than that moſt excellent, that moſt devout and comprehenſive Form of publick Devotion. For therein we pray, not only for Deliverance from every Sin and Calamity, but alſo for Grace to perform every Duty; and we • ot only teſtify and exerciſe our Devotion in praying for ourſelves, for every Thing needful both for our Souls and Bodies, but alſo our Charity for others, in praying for them, even for all Men, whether Friends or Enemies; and at the ſame Time we ſhew our ſolicitious Concern for the publick Weal, in praying both for the whole Church, and for the King and all that are in Authority, both in Church and State, that under them we may l •• d quiet and peace ••• Lives in all Godlineſs and Honeſty; and our tender Con •••• for the Diſtreſſes of our fellow Chriſtians, in praying for 〈◊〉 that are under any kind of Affliction, Whether 〈…〉 Body or Eſtate. In a Word, therein we pray for 〈…〉 of Men, whether they be Miniſters of Religion or Juſt ••• and for all Conditions of Men, whether they be in Proſperity or Adverſity; ſo very particular and compreh •• ſive are our Supplications in the Litany, together with the Prayers and Thankſgiving annexed to it, both i • gen ••• l, and for a Variety of particular Occaſions. So 〈…〉 that ſhe hath not done, in providing for the publick Devotions; eſpecially ſince ſhe hath by the Canon allowed the Miniſter a diſcretionary Liberty of expreſſing himſelf in the Prayer before the Sermon.

AND under this Head we may take Notice of the Wiſdom and Goodneſs of the Church, in the Appointment of the ſeveral Feſtivals and Paſts, and in the Proviſion that is made for them: In wh • ch, once in the Courſe of every Year, we commemorate each of the ſeveral Steps of our Redeemer, in the Reſtoration of Mankind; his Incarnation, Birth, and Manifeſtation to the Gentiles; his Death, Reſurrection, Aſcenſion, and the Miſſion of the Holy Ghoſt: For each of which, there are ſuitable Prayers and Paſſages, collected from the Epiſtles and Goſpels. By which excellent Method we are led in the Courſe of each Year to recollect ourſelves more particularly upon each Article of our moſt holy Faith; and moreover the Examples of the holy Apoſtles who propagated it through the World, and ſuffered Martyrdom in Atteſtation to it. All which do evidently • end to the Advancement of Piety and Holineſs.

6. THE ſame may be alſo moſt truly ſaid of our Communion Office. In which, what is there can more conduce to make us Holy in all Manner of Converſation, than to have each of God's Holy Commandments rehearſed in a moſt grave and ſolemn Manner, and for all the People, after every one of them, to pray for God's Mercy to pardon their Offences againſt it, and his Grace to incline their Hearts to keep it for the future, and to write all his Laws in their Hearts? And, as the Holy Sacrament is the moſt Divine and Heavenly Inſtitution of our Religion, and the moſt ſolemn Act of our Worſhip, the Deſign of which is, to inſpire our Souls with a moſt grateful Se • le of the mighty Love of our bleſſed Lord and Maſter in dying for us, in order to deſtroy both the Power and Guilt of Sin; and to ſeal a Pardon to us upon our true Repentance, and fill us with the moſt ardent Devotion to God and our Lord Jeſus, and the moſt affectionate Charity one towards another; ſo the Manner of our adminiſtering and receiving it in the Church is excellent beyond that of any others. For which we are prepared, by a very ſuitable Exhortation and Confeſſion of our Sins, with the Declaration of our Pardon and the great and precious Promiſes whereof this Sacrament is a Seal. We are then called upon to lift up our Hearts to God in the moſt ſeraphic Form of Thankſgiving, wherein the Church militant on Earth joins, and, as it were, •• lds Communion with the holy Church triumphant which is above; the Angels and Archangels, and all the Company of Heaven; ſaying, Holy, Holy, Holy Lord God Almighty; Heaven and Earth are full of thy Glory; Glory be to thee O Lord moſt High. Amen. The Elements are then conſecrated or ſet apart to repreſent the Body and Blood of Chriſt, in the graveſt and moſt ſolemn Manner, with the Words of our bleſſed Lord's Inſtitution; and in the Adminiſtration the ineſtimable Benefits of his Death are expreſſed in the Delivery of them, to each particular Perſon, receiving the • in the devouteſt Manner upon his Knees; which is the moſt decent Poſture wherein to receive the Seal of our Pardon. And laſtly, the whole Office is concluded with devo •• ng ourſelves to God both in Body & Soul, in our Lord's Prayer and others, the devouteſt Prayers and Thankſgivings, and ends with an excellent Benediction; than all which, I muſt think nothing can be imagined more conducive to train us up in all Holineſs, Devotion and Virtue for the Glories of the heavenly ſtate. I ſhall, for Brevity, add nothing here concerning the other Offices of our public Worſhip; and will only ſay, that whoever will conſider them with Candour and Attention, will find them all, and eſpecially thoſe of Baptiſm, Confirmation, and the Commination, abundantly conduce to the ſame bleſſed Purpoſe. Thus I have briefly ſhewed that our Worſhip is a moſt holy Worſhip, as it abundantly provides for the promoting of Holineſs. I proceed now to ſhew,

III. THAT it is alſo a moſt beautiful Worſhip, and is truly worſhipping God in the Beauty of Holineſs. i. e. That it not only every Way conduceth to promote all Manner of Holineſs, but that it doth it in the moſt beautiful and advantageous Manner. For Beauty conſiſts in the Fitneſs, Proportion, Variety and Uniformity of Things with regard to the End deſigned in them. Now according to this Definition, which, I think, expreſſeth the true Notion of Beauty in all other Things, our Worſhip in the Church of England m • ſt be allowed to be moſt 〈◊〉 ; particularly in the Fitneſs and Exc •••• ry of its Language,— the Proportion of its Parts,— the Variety of its 〈◊〉 ,—the Uniformity of its Manner;—the Geſture, 〈◊〉 , Poetry, and Muſic, all con • ributing to Devotion and Holineſs.

1. Our Worſhip is truly beautiful in its Language, which is very weighty and expreſſive. It may, perhaps, be granted that in a few Paſſages it may be capable of ſome Improvement; but in general, th •• muſt be allowed to be the Character of its Language, that is • arrieth a great For •• and Weight with it, without either Deficiency or Redundancy, and is in the happy Me •• um between an Affectation of Verbo •• ty, and high •• own Figures, on the one Hand, and Obſcurity and Dulneſs, and a low, vulgar Meanneſs of Expreſſion on the other. It hath a Grandeur and Majeſty in i • , and at the ſame time, a moſt eaſy, natural, intelligible Simplicity; always fitted to the Weight and Importance of the Matter, and the Capacities of the whole Body of the Worſhippers. If it ſavours of Antiquity, and on that Account be thought not ſo polite to modern Ears, yet this very Thing giveth it an Air of the greater Gravity and Importance, and there are but very few Expreſſions that are at all the leſs intelligible, though it is nigh 200 Years old; and it adds much to its Beauty, that it is expreſſed as far as it could well be, in the very Language of Scripture, being an excellent Collection from the very Word of God, which is ever full of Majeſty and Grandeur. And as there cannot be a more decent and beautiful Sight than to behold a great Number of intelligent Beings, the Creatures and Children of God, jointly conſpiring to do all the Honour they can to him, their common Parent, in their 〈◊〉 Adoration of him; ſo there is the greateſt Propriety and Fitneſs i • it, and conſequently the greateſt Beauty, that they ſhould worſhip their heavenly Father in his own Language; in the Words which he hath put into their • ouths. If therefore we love the Scriptures, we cannot 〈◊〉 to love the Worſhip of the Church of England, which is, for the moſt Part, taken from them, and entirely conformed to them. But

• . It 〈◊〉 to the Beauty of our excellent Liturgy, that 〈…〉 admirable Proportion in all its Parts: inſomuch that 〈…〉 ſo ſwelled or enlarged beyond its Meaſure, as 〈…〉 out or ſtarve another. There is a juſt Proportion of 〈◊〉 and Leſſons, of Prayers and Praiſes, of Conf •••• and Dep •• cations, of Supplications and Interceſſions, of ••• tions and Than • givings, for ourſelves and for all Men, the Kings, and all that are in Authority, and for all 〈◊〉 and Con •• tions of Men. —And as all theſe Parts of 〈◊〉 , without Deficiency or Redundancy, are thus ſo 〈◊〉 fitted and proportioned one to the other, ſo they 〈◊〉 one End, to which they are no leſs aptly fitted and proportio •• d, viz. to advance the Honour of God and the 〈◊〉 Be •• fit of Mankind, and to promote univerſal Ho •• neſs and Righteouſneſs among them; all which Conſider • tions abundantly ſpeak their Harmony and Beauty. And

3. THIS Beauty is further mightily improved by that grateful Variety that appears among them, which renders our Liturgy like a beautiful Garden, wherein there is a delightful Variety of luxuriant Nature intermixed with curious Art • of other various Plants with Trees; of Fruits with Flowers of divers Sorts, all ranged in a various and beautiful Order. In like Manner, in our Liturgy, Devotions are gratefully intermixed with Leſſons, and Prayers with Pr •• ſes. The People's Part is generally intermixed with the Miniſter's, and ſhort Reſponſes, in the Form of Ejaculations, with ſet and continued Prayers, in which there is an agreeable Variety, and the Prayers are each of them ſhort, in Imitation of our Lord's Prayer; and there is a correſpondent Variety of Actions of the Body, ſuited to this Variety of the Exerciſes of the Mind; all wiſely contrived to keep the Congregations wakeful, lively and attentive. This Method is therefore vaſtly preferable to one tedious, long-continued Prayer, without any Variety, as is the Caſe with our Neighbours, in which the People's Attention flags, and they grow dull and heavy, and the Force of their Devotion is extremely weakened. On which Account nothing ſhould tempt me to exchange our beautiful Variety of ſhort Devotions, for their long, dull, and unva • ied Performances: For ſuch is our Frailty at beſt, that we need all the wiſe Precautions imaginable to be uſed to keep our Minds vigorous, wakeful and attentive, both by a Variety of Devotions and of bodily Worſhip, which is the true Intent of all that beautiful Variety wherewith our Worſhip is attended; and which, in Proportion as it attains thoſe Ends, it may be truly ſtiled, the Beauty of Holineſs. But,

4. Tho' there is ſuch a grateful Variety in our Method of Worſhip, there is nevertheleſs a moſt beautiful Uniformity therein preſcribed, which if acted up to, would vaſtly add to the Beauty and Excellency of it: Particularly in the uniform Appearance and Geſture of the Body in the whole Aſſembly, preſcribed to each Part of Worſhip. This is made light of by many as a trivial Matter, but herein they are certainly much in the wrong. St. Paul's reaſoning is very forcible to ſhew the Neceſſity of bodily Worſhip, in 1 Cor. vi. 20. where he tells us we are bought with a Price, meaning our Bodies as well as our Souls, and that with no leſs a Price than the Blood of the Son of God, and therefore it is moſt fit and reaſonable that we ſhould glorify God with our Bodies as well as our Spirits, which are equally his; and of great Uſe is bodily Adoration: The Eye is apt to affect the Heart, and the Livelineſs and Activity of our Bodies naturally awakens and enlivens our Minds. Hence the Church ha • wiſely thought fit to direct and preſcribe the M ••• ons and Poſtures of our Bodies as well as the Devotions of our Minds, that as St. Paul directs, 1 Cor. xiv. 40, 26, all Things may be done decently and in Order. and for the Uſe of edifying. Now the Poſtures of the Body I ſhall here mention are ſitting, ſtanding and kneeling: Of theſe ſitting is the fartheſt from betokening any thing like Reverence or Devotion. For which Reaſon it is very ſtrange that any Chriſtians ſhould uſe that Poſture either in Prayers or Sacraments, ſince according to the common Acceptation of Mankind, nothing is underſtood to be more diſreſpectful and irreverent, and therefore indecent and abſurd. It is indeed not improperly indulged while we are in a Condition of Hearers and Learners, as in the Time of Sermon, but utterly inconſiſtent with the Condition of Worſhippers, in which Caſe ſtanding or kneeling was always uſed by the Church of God; and with good Reaſon; becauſe the Poſture or Action of the Body was ever conſidered as a Kind of Language expreſſive of the inward Senſe of the Mind, and as ſuch it is uſed in holy Scripture; where you obſerve that kneeling is always the Poſture of Prayer, and ſtanding the Poſture of Praiſe; which we ought accordingly to obſerve, if we would expreſs a due Regard to that glorious Almighty Being whom we adore. For this Reaſon our Church, according to Scripture, preſcribes that we kneel at our Prayers and ſtand at our Praiſes. Since therefore, Beauty implies Uniformity in the Midſt of Variety, the Beauty of Holineſs in the Worſhip of God, muſt manifeſtly imply that according to the Rules of the Church we ſhould all act alike in one uniform Manner. If then, there be not that Beauty of Uniformity in our Worſhip that were to be wiſhed, it is not becauſe the Church doth not preſcribe it, but becauſe we do not act up to her Preſcriptions. What can be more beautiful than a well-diciplined Army, where all look one Way, all obſerve the ſame Motions, all act alike with the utmoſt Exactneſs, according to the Word of Command. Now what is a Beauty there, would be equally ſo in the public Worſhip, where, as well as in an Army, all ſhould be Life and Activity, Uniformity and Exactneſs, Decency and Order, as if one Soul animated every Body. This would be indeed to worſhip God in the Beauty of Holineſs. Moreover,

5. As our Worſhip would be entirely beautiful if the Rules of it were obſerved as to the Uniformity of Geſture; ſo I muſt think it another great Article in its Beauty, that the People hear a uniform vocal Part in it, inſomuch that we do lit • erally, with one Mouth and Voice, as well as one Mind and Heart glorify God our heavenly Father. For as there cannot be imagined a more beautiful Sight than for a large Number of Worſhippers to join together in Worſhip with one Heart and Voice, like Children in doing Honour to a common Parent; ſo it looks like a Kind of holy Strife, in our Method of joint vocal Worſhip, who ſhall do the greateſt Honour to our common heavenly Parent, while, keeping the Unity of the Spirit in the Bond of Peace, we do, as it were, call upon one another, (the Miniſter and the People interchangably) and admoniſh one another in the ſhort Reſponſes, and in the Pſalms and Hymns and ſpiritual Songs, all with Life and Spirit chaunting forth the high Praiſes of God. I am ſenſible, to thoſe who have been bred up in a contrary Way, this Method may ſeem at firſt to look like Confuſion; but let me aſſure thoſe to whom it may ſo ſeem, that if they would only have each his Book, and ſee every Thing with his own Eyes, and come a little while into the Cuſtom, this Objection would not only entirely vaniſh, but ſoon turn into the Appearance of a very ſenſible Beauty, and be found to be a ſolid Advantage. For not only the Eye, as I obſerved before, but alſo the Ear would affect the Heart, and it would not only animate a Spirit of Devotion towards God, but a Spirit of Charity towards one another, to find ourſelves ſurrounded with our Chriſtian Neighbours and Brethren, all joining together, and according to the Pattern of the holy Apoſtles, (Acts iv. 24) lifting up our Voices with one Accord in the Prayers and Praiſes offered up to Almighty God. My Neighbour's Voice will be ſo far from interrupting, that it will rather animate my Devotion, and give it the more Life and Spirit. This is what, I aſſure you, I find to be the Caſe; and I believe I may appeal to the Experience of all that have had an Opportunity of coming into a Habit of it. And let me farther aſſure you, that now after near forty Years Uſe of our excellent Method of Worſhip, upon this Account, as well as the other Reaſons above mentioned, it is ſo far from growing tedious or a Matter of Formality, as ſome imagine, that every Opportunity ſeems to add freſh Life, and I ſee freſh Beauties, and find further Advantages in it from Time to Time. And one Thing that makes it the rather appear ſo amiable is, that in the Uſe of it I am off • ring up, not the Devotions of this or that Aſſembly only, much leſs of this or that particular Perſon or Miniſter, but the Prayers and Praiſes of the whole Engliſh Church and Nation, enjoined by lawful Authority, and which every Aſſembly is jointly offering up at the ſame Time. And moreover, that, I find I am worſhipping God according to the antient Scripture Method, wherein it was the Manner for all the People to lift up their Voice with one Accord, not only in Singing, but in ſaying their Devotions. I find how this Method was eſtabliſhed by David, 1 Chron. xvi. 4—36, how it was continued by Ez •• after the Captivity, Neh. viii. 6. and ix. 5, &c. and ſtill practiſed by the Apoſtles in the Chriſtian Church, Acts iv. 24. So in other Places where we read how all the People ſaid Amen, and praiſed the Lord, 2 Chron. vii. 3. Pſ. cvi. 48. 1 Cor. xiv. 16. And as the Church militant, ſo the Church triumphant are repreſented by St. John in the Revelation as worſhipping in the ſame Manner, ſaying Salvation to our God who ſitteth upon the Throne, and to the Lamb that was ſlain, and their Voice was like the Noiſe of many 〈…〉 vii. 10. and xix. 6. Thus you ſee our Method of Worſhip 〈◊〉 according to the moſt antient Scripture Pattern, and that in Heaven as well as on Earth. And me thinks, as we would hope at length to join with the heavenly Choir above, we ſhould delight to worſhip God in this beautiful Method while we are here on Earth, for this you muſt plainly ſee is to worſhip him in the Beauty of Holineſs.

6. And now laſtly, I might, if there was Room, add a good deal more upon the Beauty of our Poetry and Muſic. As to the Poetry of the Verſion of the Pſalms which we uſe, I muſt think it none of the leaſt of the many Beauties and Excellencies wherein we have vaſtly the Advantage of our Neighbours, that we uſe ſuch an excellent Verſion, which excels theirs beyond all Compariſon. And in the Harmony of our Muſic we generally excel, and ſhould do ſo much more, if we would more generally take a little Pains to be verſed in the Tunes and Rules of Singing. And truly it is very diſagreeable to ſee ſo many ſit down with their Mouths ſhut, when the reſt are engaged in ſo beautiful and amaiable a Part of Worſhip, than which nothing can more contribute to the promoting of Devotion and Holineſs. How can it be, that any of you can ſit as unconcerned Spectators, while ſo heavenly and delightful a Part of Worſhip is carrying on; eſpecially thoſe of the Fair Sex, whoſe Voices joined with ours, would mightily add to the Beauty and Harmony of this melodious Part of Worſhip; in which, methinks all ſhould be active and forward to do what they can, and every one might do ſomething in bearing a Part in it. And if to our vocal, we add inſtrumental Muſic; if according to the antient Scripture Method, we add Organs to our Voices, and if to both of them we would add the ſincere and intenſe Devotion of our Hearts, our Worſhip would then be a very Heaven upon Earth, eſpecially if we uſed the admirable Chaunt of the Cathedral.

Thus I have endeavoured to demonſtrate, not only that ours is the true genuine Worſhip, and that it is adapted in the beſt Manner to promote Devotion and Holineſs, but that we do truly worſhip God in the Beauty of Holineſs. Let us therefore, my Brethren, rejoice and give Thanks to Almighty God for the unſpaekable Advantages we enjoy, and be zealous in our Attachment 〈◊〉 this our holy and beautiful Worſhip, and be ſteady and diligent in our Attendance on it. We ſhall be inexcuſable if we neglect it, or are cold, formal, dull and lifeleſs in the Performance of 〈◊〉 ſo right and reaſonable, ſo beautiful and amiable a Service. And above all, let us take great Care that we adorn our Worſhip by living anſwerably to the mighty Obligations it lays us under; ſince it is a moſt holy Worſhip, let us be holy in all Manner of Converſation, for it is written, 〈◊〉 ye holy, for I am holy. We have lately had an Adverſary Mr H •••• . who pretends to ſhew, as an Argument againſt us, that where the Church prevails, all Manner of 〈…〉 But how groundleſs and abuſive is it to repr •• ch the 〈◊〉 with this, when, as I have abundantly ſhewn you, nothing can more tend to promote Holineſs than our moſt holy Worſhip, and nothing can more effectually tend to deſtroy the Power of Sin. If therefore Sin does any where abound where the Church obtains, it muſt be aſcribed to ſome other Cauſe; and other Cauſes enough there are to account for it, without a ••• gning this; and particularly, propagating licentious Principles. It cannot certainly be occaſioned by Conformity, but by teaching and acting in Diſconformity, and Oppoſition to all the Principles and Rules of the Church. Let it therefore be ſeriouſly conſidered by every one whom it may concern, that a wicked Churchman is the moſt inexcuſable of all Creatures, for ſurely he is under much ſtronger Obligations to Holineſs than any other Chriſtian w ••• ſoever. Let us then all reſolve that we will confute this Reproach by the Amendment of our Lives, and do all we can to adorn the Religion we profeſs by the exemplary Holineſs of our Behaviour, and ſo cauſe our Light to ſhine before Men, that all that are about 〈◊〉 may acknowledge that God is in us of a Truth, and beholding our good Works, may heartily join with us in glorifying God our heavenly Father. And left by neglecting this pure and holy Worſhip, we provoke him to abandon us, let us by no Means forſake the aſſembling ourſelves together as the Manner of ſome is, but about one another daily, while it is called to-day, leaſt any of us be •• rdened thro' the Deceitfulneſs of Sin. And finally, as our eternal Intereſt lies at Stake, let us rouſe up ourſelves, and be all Life and Vigour in the Performance of our Parts of this amiable Worſhip, that we may thereby make all poſſible Proficiency in Devotion and Holineſs; that being planted in the Houſe of the Lord, we may grow and •••• iſh in the Courts of the Houſe of our God, and bring forth Fruit unto old Age, even all the Fruits of Holineſs and Righteouſneſs whereby our heavenly Father may be gloryfied, and our reaſonable, active, and immortal Nature, as far as poſſible, improved and perfected in all moral Graces and heavenly Virtues; ſo ſhall we be prepared▪ when God calls, to quit this preſent Stage with Cheerfulneſs, and bear a Part with the bleſ •• d Choir above, the innumerable Company of Angels and Spirits of juſt Men made perfect, in all the Glories and Felicities of the heavenly State.