THESE Words are a brief Direction how to be­have our selves in the House and Presence of God; which we are here told, must be with Fear and Reverence. The occasion of them was from the Psalmist's deep and serious Contemplation of the Works of God; together with those glorious Attributes and Perfe­ctions, that shine so brightly in them: The Meditation whereof fill'd his Heart with Joy, and his Mouth with the Praises of his Maker. The Psalm begins with a Song in Praise of his Goodness; Vers. 1. My Song shall be always of the loving Kindness of the Lord; with my Mouth will I shew forth his Truth, from one Generation to another. And after some remarkable instances of it, he breaks out in Admiration of his Greatness, saying, Vers. 5. The Heavens shall praise his wondrous Works, and the Earth shall sound forth the Glory of his Power. In a word, the infinite Wisdom, Bounty, Truth, and Faith­fulness of God appear'd in such lively Colours, stamp'd [Page 2]upon all the Works of his Hands, that made him in the Verse before the Text to cry out, Vers. 6. Who in the Heavens can be compar'd unto the Lord? or what is he among the gods that can be liken'd unto him? And then, to imprint the greater awe and dread of him upon our Minds, he adds these words, God is greatly to be feared in the Assemblies of his Saints, and to be had in Reverence of all that draw nigh to him.

The Sense of which Words, I shall briefly summ up and handle in this plain Proposition; viz.

That all our Addresses to the Divine Majesty must be accompanied with a Holy Fear, and Reverence: God is greatly to be fear'd, &c.

In treating of this Proposition, I shall not need to insist much upon the proof of it: For the bare Light of Na­ture will teach us, that the Worship of God is to be per­form'd with the greatest Solemnity and Reverence.

For this being the Homage we are to pay to the Su­pream Being, or the just Acknowledgment we owe to our great Creator, Reason wills that it be done with all ima­ginable Deference and Humility: And since we receive and expect all from him, 'twill farther teach us, that the profoundest Reverence and Veneration we can pay to him, must come vastly short of his infinite Excellencies and Per­fections.

But if the Light of Nature and Reason were more dim and defective in this Point, than it is, The Light of Scrip­ture would abundantly supply it: for there we read many clear and express Precepts to this purpose.

The Royal Psalmist, in our Text, makes this to be a Tribute due to the infinite Greatness and Glory of our Maker; God is greatly to be feared, saith he, in the Assem­blies of his Saints, and to be had in reverence of all that draw nigh to him. And therefore he calls upon the greatest Persons, even the Princes and Potentates of the Earth, to serve the Lord with fear, Psal. 2. and to rejoyce before him with trem­bling. [Page 3]Yea, we find God Almighty challenging this Ho­mage from us: If I be a Father, where is my Honour? Mal. 1.6.if I be a Master, where is my Fear? saith the Lord of Hosts. And elsewhere he threatens the Neglect, and encourages the Performance of this Duty: Them that honour me, 1 Sam. 2.30.I will honour; and they that despise me, shall be lightly esteem'd.

In the New Testament we are call'd upon to serve God acceptably, with reverence, and godly fear: Implying, Heb. 12.28. that our Service cannot be acceptable, unless it be attended with these things.

I shall therefore take this for granted, as a Matter wherein we are all agreed, that God is to be serv'd with Reverence and godly Fear. The great things to be con­sider'd in this case are, What this Reverence is; and how it may be best express'd or perform'd in the Worship of God? Accordingly therefore in handling of these words, I shall enquire,

First, Into the Nature of this Reverence, that is requir'd in the Service of God, and shew wherein it consists.

Secondly, Into the Manner, how it may be best ob­serv'd and secured in the Publick Assemblies. I begin with the

First, which is to shew the Nature of this Reverence, and wherein it consists. In order to which, I say in ge­neral, That Reverence is such a Religious sense of the Glory and Greatness of the Divine Majesty, as engages us to behave our selves becomingly in his presence. And this is partly Internal, and partly External.

Internal Reverence consists in the aweful Apprehensions of the Mind, concerning the Greatness of the Person, we address to.

External Reverence consists in the decent Demeanour of the Outward Man, by well ordering of our words and gestures in our Applications to him. The former is the Reverence of the Soul, and the latter of the Body; both [Page 4]which are to attend us into the House of God, and to be carefully minded in our serving of him.

(1.) I say, There is an Inward Reverence of the Soul, that is to accompany Divine Worship: And this consists in aweful Apprehensions of the Mind, concerning him, we draw nigh to. This is hinted to us in the First part of our Text; God is greatly to be feared in the Assemblies of the Saints; That is, our Minds are to be possessed with a profound and aweful Dread of the Divine Majesty, in our approaches to him: which the Apostle stiles a Godly fear: And this ariseth from a sense of our infinite distance from God, and of our daily and necessary dependance upon him. For when we consider, how vastly the great Sove­raign of the World, is above sinful Dust and Ashes; and are so affected with the Thoughts of it, as never to appear before him but with the deepest Humility, and lowli­ness of Mind; when we entertain such mean and abject thoughts of our selves, and our own vileness, as even to blush, and be asham'd to approach so great a Presence; when, I say, we have such a true sense of this infinite distance and disproportion between him and us, then are we said, to fear God in the Assemblies of the Saints, and to have a Religious awe and dread when we draw nigh unto him.

Now to beget this holy Fear and Dread in us, we are frequently in our thoughts to descend to a particular Con­sideration, of the infinite Attributes and Perfections of our Maker; and this will help to screw up our Minds to a due pitch of Reverence and Veneration for him.

Thus if we Consider,

1. The infinite Power of God, who made the World, and all things in it, by the Word of his Mouth; who, as he spake them all into Being, so can he speak them back again into Nothing, when he pleases: And then think with our selves, that 'tis this great and glorious Being, that in our Publick Assemblies we are speaking to, and attending upon, [Page 5]This will strike our Minds with a holy Awe and Dread of him; and make us afraid to dally with such an immense and powerful Being. Again,

2. If we Ponder upon the infinite Knowledge of God, who searches the heart, and understandeth our thoughts long before hand; that his Eyes behold, and his Eye lids try the Children of Men; that all things are open and naked before him, and nothing can be hid from his Presence; And then consider, That 'tis this All-knowing and Heart-searching Being, that in our Publick Assemblies we address to, This will farther imprint this Sacred Awe and Dread upon our Souls, and keep us from all Irreverence in so great a Pre­sence. Moreover,

3. If we take into our Consideration the manifold Mer­cies and transcendent Goodness of God, who giveth us life, and breath, and all things; upon whose Bounty we entirely depend: If we call to Mind, that he is daily heaping his Mercies and Blessings upon us; that we live wholly upon him, and cannot subsist one moment without him: And then Consider, That 'tis this gracious and bountiful Being that in our Publick Assemblies we are directing our Wor­ship to, This will make us fear the Lord for his goodness, Hos. 3.5. and so fix our Minds in the Love and Contemplation of him, that we shall be both ashamed and afraid to offend so great and good a Benefactor.

Lastly, If we Consider how infinitely Jealous and ten­der God Almighty is of his honour, and that he whom we Address to, will not be mock'd with Vain and Hypocri­tical Pretences of Serving of him: That he is to be lov'd with all our Heart, and all our Mind, and all our Strength; and will not be Rival'd by the World, the Flesh, or the Devil, in the acts of Worship: And then call to mind, that in our Publick Assemblies we are Serving this Jealous God, who watches all the Wandrings of our Heart from him, This will make us, in the Psalmist's Phrase, to serve the Lord with fear; and even to rejoice before him with trembling.

In a word, if we seriously meditate on the boundless and adorable Perfections of the Divine Nature, and bethink with our selves who and what that God is, in whose Pre­sence we are, when we enter his House, and offer up our Prayers and Praises to him, 'Twill make us bow our Souls before him, and create those devout and awful Apprehen­sions of him, in which this Inward reverence and Godly fear doth mainly consist.

And this is one Reason, why the Publick Liturgy of our Church, was cast into so many short Prayers or Collects, each of which beginning with some Attribute or Perfection of God, proper to usher in the Petition that follows it, is thereby fitted, both to keep up the Reverence and Atten­tion of the Mind in asking it; and to quicken our Faith and Hopes of obtaining it.

And so much briefly of that Inward fear and reverence that is to attend all our Addresses to the Divine Majesty, held forth in those words, God is greatly to be feared in the Assemblies of his Saints.

Now these Internal awful Apprehensions of the Mind concerning God, are to be express'd,

(2.) By the Outward Reverence of the Body; which consists in the well-ordering of our words and gestures in our Applications to him. And this is held forth to us in the last words of the Text; And to be had in Reverence of all that are round about him.

That Reverence relates to the Outward Man, and implies becoming gestures and behaviour of the Body, is evident not only from the Nature of the thing, but from the uni­versal Consent and Practice of Mankind; who have al­ways shewed their Respect this way, to those that are above them.

Mephibosheth the Son of Jonathan fell on his Face and did Reverence to David. 2 Sam. 9.6. 1 King. 1.31.Bathsheha bowed her Face to the Earth, and did Reverence to the King. All the King's Servants bowed and did Reverence to Haman. Hest. 3.2. By which [Page 7]it appears, that humble and decent Postures of the Body, have been ever reckon'd to be Tokens of Respect and Reverence.

That this External Reverence is to be us'd likewise in the Worship of God, is evident too from many Precepts and Examples in Holy Scripture. Rom. 12.1 [...]. St. Paul beseeches the Romans, to present their bodies, as a living, holy and accep­table Sacrifice unto God; which is our reasonable Service. Where the Apostle calls the presenting our bodies a living Sacrifice, in Opposition to the dead bodies that were offer'd to him under the law: And because brute beasts and irratio­nal Creatures were then offer'd up. He stiles the present­ing our bodies a reasonable Service; which as it is more holy, so it is a more fitting and acceptable Present to our Maker. The same Apostle exhorts the Corinthians, 1 Cor. 6.19, 20. to glo­rifie God with their bodies, as well as Souls; which is to be done by reverent and becoming Gestures in his Service. And to engage them thereunto, tells them, that they are both his, and must be both dedicated to him. He that breath'd into us a Living and immortal Soul, did likewise frame the Body to be a fit Mansion and Companion for it; and united them together for his Service: And therefore justly expects the Homage and Service of both. Yea he further adds, that Christ redeemed the Body as well as the Soul from the bondage of Corruption: And God hath promised to glorifie both hereafter: And therefore both are requir'd to glorifie him here.

The Truth is, an inward Reverence for God will al­ways draw after it the Reverence of the outward Man; And where the Mind is possess'd with awful Apprehen­sions of the divine Majesty, it will discover it self in the External Decency both of Words and Actions. And ac­cordingly we find, that good Men, in all Ages, have taken Care, not only to keep up a Religious Awe and Dread of God in their Souls, but have been as careful, likewise, to express it by the External Acts and Postures of the Body.

Now what outward Gestures are most expressive of Ho­nour and Reverence, the Practice of the Church, and the Custom of the Country where we live, will be the best Guides to direct us. Ʋncovering of the Head, Bowing the Body, putting off the Shooes, Kneeling, Prostration, lifting up the Eyes and Hands unto Heaven, Lamen. 3.41. have been Ancient Signs and Tokens of Honour. Exod. 3.5. The Lord commanded Mo­ses to put off his Shooes, because the place whereon he stood was Holy Ground: And to this Solomon alludes, when he directs Men to look to their Feet, Eccl. 5.1. when they enter into the House of God. Josh. 5.14.Joshua fell on his Face to the Earth, and worshipped God. And David calls upon Men to worship, Psal. 95. [...], 7.and fall down, and kneel before the Lord our Ma­ker: By which we may observe, That Discalceation, Kneel­ing, and Prostrating, were the usual Expressions of out­ward Reverence under the Old Testament. 1 Cor. 11. 7. In the New, we find uncovering the Head to be made a part of that bodily Reverence that is to be used in Religious Assemblies. And our Blessed Saviour's Example hath made kneeling the proper Posture of Devotion: For in all his Prayers to his Father, Luke 24. [...]1. we find him upon his Knees, the Evangelists fre­quently relating, That he kneeled down and prayed.

In our Days, Ʋncovering the Head, Standing, and Kneel­ing, are the proper Postures and Expressions of Reverence.

Hence we are wont to rise up to our Superiours, and to be uncovered in their Presence, as a Token of Respect to them. When we offer a Petition to a Prince, we do it upon our Knees. To sit in the Presence of a great Man, is reckon'd a great Rudeness; and he that presents a Petition to a King in that Posture, instead of an Answer, will meet with nothing but Frowns and a Rebuke.

Now that which is irreverent and unmannerly, when done to Men, can never be any part of Reverence towards God: For God, as he justly may, expects the best things, that we have; and will be serv'd in the humblest manner, that we can: Otherwise, we incurr that heavy Curse, [Page 9]denounced by the Prophet Malachi, Mal. 1.14▪ against such as having in their Flock a Male, will yet vow and sacrifice unto God a corrupt thing. And therefore to sit at our Prayers, as the manner of some is, and to offer up our Petitions to God in a careless, lolling, and slovenly Posture, as too many do, is the rudest Affront that can be offer'd to the Majesty of Heaven; and we may well think, that such an Indig­nity will be one Day answered with the greatest Indigna­tion. God Almighty hath declar'd, That he will not ac­cept the blind, or the lame, for Sacrifice; nor be put off with such rude and unworthy Services, as would be rec­kon'd an abuse to an earthly Prince. And therefore we find him thus upbraiding those that present him with such Offerings, Go and offer it, saith he, to thy Governour, Mal. 1.8▪and see whether he will be pleased with thee, or accept thy Person: And sure they must have very low and mean Thoughts of God, who think that Service good enough for him, which would be thought saucy and unmannerly when done to his Creatures.

But our Text, if well attended to, would teach these Men better manners in all their approaches to their Maker. For that tells them, That God is greatly to be feared, by the inward Dread and Awfulness of the Mind; and to be had in Reverence, by the outward Decency and Humility of the Body: And both these are to accompany them to the publick Assemblies, and to be carefully minded, by all that draw nigh unto him.

And thus having describ'd the Reverence that is to be observed in the Worship of God, I shall add no more under this Head; but to admonish you to be mindfull of both parts of it, in all your solemn Addresses to him; that is, to pos­sess your hearts with awful Apprehensions of him; and to compose your bodies into all the decent Postures of Humi­lity and Adoration. So shall you serve God acceptably, with Reverence and godly Fear, and thereby find Grace to help in time of need.

From whence I proceed;

Secondly, To consider the Way and Manner how this Reverence may be best express'd and secured in the Publick Assemblies.

To this end we must note, That there are but two ways of celebrating the Publick Worship and Service of God; and they are either

First, By a Publick Liturgy, or well-compos'd Forms of Prayer, wherein both the Matter and Words are digested and prepared to our Hands; or,

Secondly, By Extemporary Effusions, where both these are left to the suddain Conceptions of him that prayeth.

The former is the Establish'd way of the Church of Eng­land, wherein she treads in the Steps of all Antiquity; there being no Christian Church from the days of the Apo­stles, to the present Age, but what hath perform'd their publick Worship by a Liturgy or set Forms of Prayer.

The latter is the way of Dissenters; who have herein broke off from the Ancient Practice of all Christian Churches; and have been unhappily misled into it by the cunning Craf­tiness of some, who lay in wait to deceive.

My Business then at present will be, to examine which of these two Ways best tends to promote and preserve that holy Reverence of Body and Mind before describ'd; that is, whether by set Forms, or sudden Effusions, God is most feared in the Assemblies of the Saints, and had in Reverence of those that draw near to him?

But before I enter upon the Discussion of this Point, I shall prepare my way to it, by premising these four or five things. And the

1st. is, To assure you that I have no Design of offend­ing or provoking any Person; Jam. 1.20. well knowing that the wrath of Man worketh not the righteousness of God. I call God to witness, That my only aim is to inform and settle your Judgment aright, in a Matter wherein your own Well­fare, as well as the Peace, Unity, and Edification of the [Page 11]Church are so deeply concerned. St. Paul bare Record concerning the Israelites, that they had a Zeal, Rom. 10.1, 2. which yet in some things, was not according to knowledge; meaning, That they had some mistaken Notions concerning the Law, and the Righteousness of it, wherein they needed better Information. And therefore he not only prayed that Israel might be saved, but instructed them too in the right way and method of Salvation. And there are some likewise in our Days, who may have a good Meaning towards God, and yet may mistake their way, and stand in need of a guide to direct their good Intentions. And if, by the Example of this great Apostle, I shall endeavour to rectifie the mis­guided Zeal of such Persons, and to help forward their growth in Grace and Knowledge, I cannot doubt their kind Acceptance of my good Will; and that they will candidly hear and receive, what is so honestly meant and tender'd to them. Let me therefore bespeak you in the Words of St. Peter, to lay aside all guile, and all malice, 1 Pet. 2.1, 2.and hypocrisie, and envying, and evil speaking: And as new-born babes, desire the sincere milk of the Word, that you may grow thereby.

2. The next thing to be premis'd is, That the Question at present, is not about the Lawfulness of Forms of Prayer; for this is now generally granted by all sober Dissenters; and indeed 'twere strange if it should not, when our Blessed Saviour himself prescrib'd a Form, and commanded his Dis­ciples and Followers to use it; yea, Luke 11.1. when all the Prayers we find offered up by our Saviour, consisted of Forms: For the Evangelists tell us, That he prayed three times, saying the same Words.

And as Forms of Prayer in general, so ours in particular are by the far greatest part of Dissenters adjudged to be lawful; for they can, and do frequently join with us in the use of them, and maintain occasional Communion with us in them; which they would not do, if they thought them unlawful.

So that they are not now frighted from our Service, by the hard Names of Baal, and Dagon, and Babylon, and Mass-Service, and the like; which some designing Men, to create Schisms and Divisions among us, formerly put upon it: But ever since they have been perswaded to come near it, and to be better acquainted with it, all these Bug­bears vanish; and it appears to be not only a tolerable, but a pious and wholesome Model of Devotion.

3. As we are Agreed about the Lawfulness of Forms, so neither doth our Church condemn all use of more free and conceiv'd Prayers in their due time and place. For in our private and secret Prayers, wherein we are to confess our own particular Sins, and to lay before God our own parti­cular Wants and Necessities, we are allow'd to enlarge our selves, as we shall think meet.

But because the publick Worship ought to be so fram'd and worded, that all may know what they are to join in and say Amen to, therefore all Christian Churches have thought a standing Liturgy most expedient to preserve the Unity and Harmony of divine Worship; that Christians may with one heart and one mouth glorifie their great Creator.

But in private they are left at Liberty to their own con­ceiv'd Devotions; and may use their own or others Expres­sions, as they find them best suit with their Necessities and Occasions: Yea, even in publick too, in some extraordi­nary Cases, wherein the Church hath made no Provision, Ministers are not restrain'd from a sober and decent Exer­cise of their own Abilities; provided it be done with Pru­dence and a due Submission to Authority. In short, then, the Question in Debate is,

Whether the Reverence and Solemnity of Publick Wor­ship be not better provided for and secured by well-composed Forms, than by leaving Men to their own free and Extem­porary Effusions.

And that we may advance by degrees, to the better clear­ing of this Point, I shall premise,

4. That a compos'd Address is always esteemed a Token of greater Reverence and Respect, than sudden and unpre­meditated Speech: For the one betokens a due Sence of the Greatness of the Person we address to, before whom we dare not venture to utter any thing rashly or hastily; the other betrays mean Thoughts of the Person with whom we think fit to make so bold. And therefore we never address to Princes, but in a composed form of words; to shew the awe and sense we have of their greatness: we bind up our Tongues to a form of Speech, lest by letting them loose, we should unawares fall into those Indecencies, that might ra­ther Affront than Honour the Majesty we address to. And if this be a piece of Respect to be shewed to Men like our selves, to take a due care of our Words and Behaviour in speaking to them, can any think fit to make so bold with their Maker, as to vent any thing of a sudden before him? Certainly, the Reverence we owe to the Supream Being, ought not to be less than that we are wont to pay to Infe­riour Creatures: And therefore what is irreverent when done to them, must be much more so when done to him; for 'tis not to be imagin'd, that the King of Kings should have a less regard to his Honour, than Earthly Princes: and consequently, it must be absurd and irrational to treat the Majesty of Heaven, who is infinitely above the Kings and Potentates of the Earth, more rudely than we are wont to do the Works of his own Hands.

But to advance farther in this Point, I shall premise,

5. That God Almighty is not to be wrought upon, either by the multitude or variety of Words: and therefore nei­ther of these can be any token of Reverence and Respect to him. And because here lies the main Errour and Mistake in this Matter, I shall enlarge here a little the more, that we may the better discover and remove it.

I say then, That the novelty and variety of Expressions in Prayer, hath no manner of Efficacy or Acceptance at all with God. For we find him often condemning, but never [Page 14]commending the use of them: These things may indeed do much with Men, who must be inform'd of our Wants, before they can relieve them; and being led mostly by their Passions, are often moved by the Arts and Importu­nity of Speech; but God Almighty, who knows our Ne­cessities before we ask, and is above and without all man­ner of Passions, is not to be moved or prevail'd upon by these Arts. So that to think that God is taken with many and new Words, is to think him such a one as our selves; yea, 'tis to rank him among the worst and meanest sort: for Wise Men easily see through these Arts; and 'tis only the blind and weaker part of Mankind, that are led or influenc'd by them. And therefore Solomon wills us to express the sense of our great distance from him, by the Paucity and Discretion of our words; Eccl. 5. [...]. for God is in Heaven, saith he, and we are upon Earth; therefore our words unto him should be few.

Indeed, to speak properly, Prayer is not the Work of the Tongue, or a Matter of Words, but the Work and Business of the Soul: and consists not so much in lifting up the Voice, Exod. 14.15. as in the Elevation of the Heart unto God. Moses is said to cry unto the Lord, when he utter'd not a word: and Hannah spake in her heart, 1 Sam. 1.13.and prayed, when her voice was not heard. And we find St. James ascribing the Effi­cacy and Success of our Prayers, not to the nimbleness and volubility of the Tongue, Jam. 5.16. [...]. but to the inward workings and warmth of the Heart; telling us that the inwrought fervent Prayer of the Righteous, (for so the word imports) avai­leth much.

The truth is, Ostentation and Vanity is commonly seen in many words; and Pride lurketh under a Profuseness of Speech: Whereas Modesty and Reverence, the much bet­ter qualifications of a Petitioner, are best seen in few and well-weigh'd Expressions; and these evermore find the best acceptance: [...] 5.5. for God and Man too resist the proud; and both conspire to shew grace and favour to the humble. A bold [Page 15]arrogant Petitioner, that comes rather to shew his Parts, than his Wants, and runs out his Petition into length and multiplicity of words, is commonly dismiss'd with frowns and a repulse; and they that are thus full of themselves, are sent empty away: whereas an humble Petitioner, that comes with a deep sense of his own defects, and the greater ex­cellencies of him he applies to, and manifests both these by the humility of his Words and Gestures, generally finds an easie access, and a kind acceptance.

A plain instance hereof we have in the Pharisee and the Publican. The poor Publican, out of a deep sense of his own unworthiness, had scarce confidence enough to lift up his eyes unto Heaven; but smote upon his breast; and with a profound humility of Soul and Body utter'd only this short form of Prayer, God be merciful to me a sinner. Well, and what was the effect of these few and hearty words? why God Almighty was well pleas'd with the humble Sincerity of his Address, and sent him home justified to his own House. The proud Pharisee, on the other hand, comes with his long Prayers, and spins out his Petition into a multitude and variety of Expressions, bestowing many good words upon himself, as a Saint of the highest form; God, I thank thee, I am not as other men, &c. and many bad words on others, and especially on the poor Publican: But what was the issue of this bold and vaunt­ing Harangue? why, our Saviour condemn'd him for an arrant Hypocrite, and sharply rebuk'd his vain babling. The one by being low in his own eyes, rose the higher in God's: the other by exalting himself, fell into the greater Scorn and Contempt. By which it evidently appears, that 'tis not the multitude or variety of words, that is pleasing unto God: for though much speaking may (as one hath observ'd) storm the Ear, yet 'tis Modesty and Humility that takes the Heart.

Lastly, There is one thing more to be premis'd, and that is, that suddain and unpremeditated Speech is liable to [Page 16]many Indecencies and Imperfections; yea, such as oftener stand in need of a Pardon, than procure Acceptance. Solo­mon hath told us, Prov. 10.19. That in the multitude of words there wanteth not sin; and he that is hasty of speech uttereth folly. 'Tis hard, when the Tongue hath too great a liberty, to prevent its Extravagance: and this unruly Member is not easily confin'd within the rules of Decency.

Experience shews, that in long and sudden Speeches, many things are said, that had been better not to have been spoke. And he that considers what raw, indigested Speeches have proceeded out of the Mouths of such as have taken this liberty in their Prayers to God, will see great reason to tye up the Tongue to the good Behaviour, and to beg Pardon for the Irreverence of such Addresses. David resolv'd to keep his mouth as it were with a bridle, Psal. 3.1. to curb and restrain its Extravagance; and upon great delibe­ration, said, I will take heed to my ways, that I offend not in my tongue. And this we should all do, not only in our Con­versation with Men, where rash and unadvised words fre­quently occasion much Evil; but chiefly in our Addresses to God, where, as the Danger is greater, so should our care and circumspection be so too. To which end we should all pray with the Psalmist, Psal. 141.3.Set a watch, O Lord, before my mouth, that nothing may pass through it without due Examination; and keep the door of my lips, that no Evil may enter in, or come out of it: And such a Door-keeper ought every one to be in the house of God.

And thus having a little prepar'd the Way, by premising these sew things, I shall now come closer to the Matter in Question, and enquire whether a well-composed Liturgy ot Forms of Prayer be not better to preserve and secure that Reverence and Solemnity of Publick Worship before de­scrib'd, than sudden and conceived Prayers? To which I answer, Yes; and shall endeavour to demonstrate it by these following Arguments.

First, That which best helps us to come preparedly to the publick Worship of God, does most conduce to pre­serve the Reverence that is to be us'd in it: But publick Forms of Prayer do best assist us in making such a Prepa­ration; and therefore must conduce most to secure the Reverence that is to be shew'd in it.

That Preparation is necessary before we approach the Di­vine Majesty, I suppose will be easily granted by all that have any sense of his infinite Power and Greatness: for without this we rush into the Presence of God, Jer. 8.6. as the Horse rusheth into the Battel; not considering whither we are a going: and therefore we are commanded to prepare our hearts to seek the Lord.

Now this Preparation is much better helped by a Pub­lick Liturgy, than it can be by Extemporary Effusions. For where the Matter of Publick Prayer is digested into fit words, there we may peruse and meditate upon it be­fore hand; and thereby be assisted to come prepar'd, with Affections suitable to it. When we know what we are about to confess, we may be able to excite that Sorrow, that Shame and Indignation with our selves, that is fit to ac­company such a Confession. When we know what we are about to ask, we may come prepared with a due Sense of our want of it, and with ardent desires of having it sup­ply'd. When we know for what mercies and blessings we are about to give thanks, we may stir up in our hearts that joy and inward sense of the divine goodness, that is proper for such Thanksgivings.

In a word, when we can consider before-hand for whom, and for what we are going to address to our Maker, weigh­ing each Petition, and meditating upon the sundry Attri­butes and Properties of God Almighty, with which they are usher'd in, we may suit our affections to the matter and words of such an Address, and come ready to go along with all the Parts of such a Service.

Now this is impossible to be done in sudden and conceiv'd Prayers; because we cannot know before hand what will be utter'd: And how can we prepare our selves for such an Exercise, which we are wholly unacquainted with, and know not either the Matter, or Words, or Order in which it will be delivered? Neither is this possible to be known, when the Minister himself is uncertain before-hand what he shall say. Such a one may confess some Sins in publick, which many in the Congregation cannot charge themselves withal: And so may falsly accuse them before God. He may put up Petitions for things, which may be inexpedient for some of them to ask, and for God to grant.

And how is it possible to prepare or bring devout Affe­ctions to such a Service? 1 Cor. 14.8. If the trumpet give an uncertain sound, who can prepare himself to the battel? If he that offi­ciates be uncertain before-hand, what he shall say, and the People uncertain what they shall hear, as both must be when their Prayers are left to sudden Effusions; there can be no Preparation for such a Worship; and consequently no due Reverence in attending upon it: Which is the first Argument.

Secondly, That which best helps us to pray with the Ʋn­derstanding, must best promote the Reverence and Solem­nity of publick Worship: But a well composed Liturgy best helps to pray with the Ʋnderstanding, and therefore best promotes the Reverence of divine Worship.

That Reverence is mightily promoted by the Ʋnder­standing of our Prayers, I think is too evident to need any Proof.

For since it consists (as we before observ'd) in awful Ap­prehensions concerning God, it supposes a due Understanding before whom we are, and what we say, in addressing to him: Eccl. 5.4. Without which we only offer him the Sacrifice of Fools; which Solomon tells us he takes no Pleasure in. For 'tis the Ʋnderstanding, that makes our Prayers both a reaso­nable and acceptable Service.

And therefore the Apostle directs Men to pray with the Ʋnderstanding, 1 Cor. 14. and to use such easie Terms and Language in the publick Devotion, that the People may be edified; blaming all praying and prophecying in an unknown Tongue, or which is all one, in dark, difficult, and mysti­cal Phrases; whereby the mind is not edified, and the Ʋn­derstanding is unfruitful.

Now herein, likewise, a well-composed Form is of far greater Use, than sudden and conceived Prayer. For in a publick Liturgy, all the Expressions are well weighed and consider'd; great Care is taken that the Words suit the matter; and that both may be made easy and intelli­gible to the People: All the parts of it are deliberately scann'd and review'd; that they may be fitted to the ne­cessities, and likewise to the capacities, of the whole Con­gregation: So that the meanest Person may understand it, as well as the greatest; and he that occupieth the room of the learned, may apprehend and go along with the whole Service.

This is more than any can be secur'd of in sudden and extempore Prayers. For there the Minister being unpro­vided, before-hand of Words, may and often does, speak very improperly and incoherently; and being forced to ut­ter what first comes to head, may let fall such Expressions, as neither suit the Majesty of God, nor the Understanding of the People. He may be either confused in his Method, or obscure in his Expressions; darkening speech without know­ledge, and falling upon such words and phrases, as a great part of the Congregation may not understand: Which yet must pass as they come; there being no way of reviewing or amending such Effusions.

These and such like Inconveniences, which 'tis well known attend such Prayers, are great Hindrances to true Devotion, and marr the Reverence of publick Worship.

In a word, 'tis most certain that both Minister and Pec­ple may better pray with the Ʋnderstanding in a known Form, [Page 20]where the Matter and Words are well digested, than they can possibly do, where both are left at great Uncertainties. Second thoughts, we say, in Matters of Moment, are always the best: And when these are cloathed in plain, familiar, and intelligible Terms, they are far to be preferr'd before sudden and hasty Conceptions: And as two Eyes see more than one, so 'tis reasonable to conceive that a Synod or Convocation of many able, pious, and learned Divines should butter contrive the Matter and Method of publick Worship, upon mature Deliberation, than any single Person can do by his own sudden and indeliberate Effusions. This is so plain, that one would wonder how 'tis possible for Men to be seduced into any Thought or Belief of the contrary.

Thirdly, That way of Prayer wherein we may join with greater Faith and Assurance, is the most solemn, and fit­test to be us'd in publick Worship: But this we may better do in a Form than without it; and therefore that is the best way to secure the Reverence and Solemnity of publick Worship. That Faith and a good Assurance of being heard are necessary Ingredients of an effectual Prayer, St. James hath plainly told us; for he wills all that would obtain any thing at the Hands of God, to ask in Faith, nothing wa­vering;Jam. 1.6, 7, 8.for he that wavers is like a wave of the sea, driven with the wind, and tossed: Let not that man think that he shall receive any thing of the Lord. Matth. 18.19.A double minded man is un­stable in all his ways. And our Blessed Saviour hath told us, That we must agree, and join together in what we ask, before it will be given us. So that a joynt Consent and Agreement in our Prayers, offer'd up in Faith, without wrath and doubting, is the best means of procuring to us the Suc­cess of them.

Now this may be far better done by a publick Form, than it can be by our own private Conceptions. For by a stand­ing Liturgy, People may be well acquainted with their Prayers, and know before hand, what they offer unto God; they may be satisfied, that the Matter and Words of their [Page 21]Prayers are so fram'd, as that they will be both accepted by him, and so they may the more readily join in them, and say with the Psalmist, Let the words of our mouth as well as the meditations of our hearts, be acceptable in thy sight; for being well assur'd, that what they ask is sound, and the manner of asking it well-pleasing unto God, they may pray with full assurance of Faith, and heartily join in a regular and well composed Devotion, saying Amen, to every part of it.

This is more than we can do in conceiv'd or extempore Prayers; for not knowing what the Minister will utter, we cannot tell whether we may safely join with him or no, un­less we take him to be divinely inspir'd, and so extraordi­narily assisted from above, that his Tongue cannot falter, nor his Heart vent any thing amiss. But alas! considering the many Passions and Infirmities, that all Men are subject to, this must be a very unsafe thing to depend upon. For some may be unsound in their Principles, and so may vent their Errors in their Prayers: Others may mistake their Choler for Zeal, and so mix their Humours and Passions with their Devotion; by which means, the Publick offices of Religion, must receive a tincture from Mens corrupt Inclinations, and partake of the Infirmities of those that perform them.

Yea some have arriv'd to that degree of Folly, as to tell God Almighty News in their Prayers, and to acquaint him with the Affairs and Passages of the Town or Place where they live. If any have disgusted them, they shall hear of it, in their Publick Assemblies; where they seek to draw in God Almighty of their side, and to make him a Party in their Quarrels.

Sometimes you shall hear Men praying one against ano­ther; as in divided Places and Congregations it often hap­pens: where you may perceive their different Opinions by their Prayers; and find their little Pets and Grudges min­gled and interwoven with their Petitions.

And are not these great Indecencies in the Worship of God? Can any wise or good Man joyn or say Amen to such Prayers? Will you call this an acceptable Sacrifice unto God? May he not justly say to such, as he did of old to the Jews, Isai. 1.bring no more such vain Oblations, they are a trouble to me, I am weary to bear them? Is not this to offer strange fire unto the Lord; and such as may justly kindle his Wrath against us? And how is it possible to remedy these Evils, whilst Men are left to vent what they please, and are only fond of their own Inventions?

Fourthly, That which helps us to perform the Duty of Prayer with the greatest fervency and the least distraction, must best preserve the Reverence of Publick Worship: but this is best done by a publick Liturgy; and therefore that must be the most serious and solemn way of Worshiping God. For the better understanding of this Argument, we must call to Mind, what I before premis'd, that the Duty of Prayer consists not in Words, and much less in the No­velty and Variety of them: for God Almighty is not to be charm'd by the Arts of Speech, or wrought upon by the importunity of words. No, he understands the most si­lent breathings of the Soul after him; and hears the Lan­guage of those Sighs and Groans that cannot be utter'd; and these things are of greater force and efficacy with him, than the most pompous Rhetorick or flourish of Words. All the use of words, in the Service of God, is with respect to our selves; that we may join and agree together in our Petitions, and with one mouth offer up the same Prayers and Praises to God; which renders them the more pleasing and the more prevalent with him.

But whether this be best done by the well-advised words of a form, or the sudden Effusions of conceiv'd Prayer, is the thing in Question: For the clearing whereof, we must note farther,

That the inventing of Words in Prayer, which is the work of the Head, is one thing; and the exciting Affections [Page 23]suitable to them, which is the work of the Heart, is another; Now, because the Soul of Man is of so limited a Nature in all its Operations, that it cannot attend to two or more things at once, at least so closely and intensely as it can to one, therefore the inventing of words in Prayer, which is the exercise of the Brain, must needs be a hindrance to the Soul in exciting the Affections, which is the great business of the Heart.

Now herein plainly appears the Usefulness and Conve­niency of Publick forms, in which the words being prepared to our hands, the Mind hath nothing to do but to excite and imploy Affections suited to them; as namely, to stir up Sorrow in Confessing, Desire in Petitioning, Joy in Thanks-giving, and the like; which cannot be so well done, when when other things are to be minded at the same time. And therefore a form of Prayer, which gives the Soul full scope and leisure to attend to these things, without calling it off to the study of words, must best promote the inward fervency and devotion of the Mind, in which the life of Prayer doth mainly consist.

And this is true with relation both to the Minister, and People.

The Minister, in a conceiv'd Prayer, is wholly employ'd in finding out Matter, and putting it into Words; which is work enough to take up his Thoughts: and his Head being thus busied about these things, it must necessarily hinder the greater work and business of the Heart: since the Soul cannot so closely attend to both, at the same time.

And as for the People, they not knowing what the Mi­nister will utter, must attend likewise, as the words come, to the sence of them; and bethink with themselves whe­ther they may safely join in them: And so the People too are put upon Studying, instead of Praying; and many times, before they can do this, the Minister goes too fast for them; and whilst they are considering one thing, he is gone to [Page 24] another: by which means they must be often at a loss, and their Devotion miserably distracted and confounded.

Whereas in a well-composed form, all this trouble is saved; for the Matter and Words being well known and consider'd before, there will be no need of employing the Mind, either in inventing, or in judging of the sence or soundness of our Prayers; but being well satisfied of this before-hand, the Soul hath nothing to do, but to apply it self to the Duty without distraction: by which means, the Affections may keep pace with the Words; and the Heart go all along with the Prayers.

Fifthly, That Way of Worship, in which the whole Matter of Prayer may be best compriz'd in full and com­prehensive sence, and likewise best digested into due Order and Method, is certainly the most reverent and solemn Way of Publick Worship: But both these may be far better done in a Publick Liturgy, than by sudden Effusions; and there­fore that must be the most solemn and reverent Way of Publick Worship.

That the whole matter of Prayer is to be compriz'd and taken care of in Publick Worship, is evident, because if it be defective in any part, the People may go without some Blessings for want of asking: If it be redundant, they may ask and not receive, because they ask amiss: So that nothing necessary ought to be omitted, and nothing needless and su­perfluous ought to be asked in our Publick Worship.

Now, that these things may be better taken care of in a standing Liturgy, than by suddenly conceiv'd and extempore Prayers, is no less evident; because in the one, all that we are allow'd or requir'd to pray for, that is, all things that are agreeable to the Will of God, and necessary for the Wants of the People, may be duely considered and digested into proper and particular forms, as they are in our excel­lent Liturgy: where the daily matter of our Prayers being still the same, is summ'd up in general Confessions, Petitions, and Thanksgivings; in which, as all People are concern'd, [Page 25]so they all may and ought heartily to join; and as for other occa­sional Wants, they are provided for in particular Forms and Col­lects, as the Exigence of Times and Necessities require.

Whereas in extempore Prayer these things cannot be so wisely taken care of: for in that, some things through hast and incogi­tancy may be omitted, that ought to be pray'd for; other things, through weakness and inadvertence may be added, which are not fit to be asked: by which the Sacrifice becomes either lame and imperfect, or else monstrous and impertinent; both which must render it unfit to be offered to our Maker.

Then as for Order and Method, that too is to be taken care of in the Publick Devotions. For God Almighty, who hath stil'd himself a God of Order, 1 Cor. 14. hath required that all things in his Ser­vice be done decently and in order. Now this, in pious and well-consider'd forms, may be in some competent measure pro­vided for: as may be seen likewise in our Excellent Liturgy; where all the parts and offices of Religion are dispos'd in a comely and orderly Method: Dr. Comber & Dr. Be­veridge. as by two Eminent and Learned Divines of our Church hath been made fully to appear.

Whereas in extempore, conceiv'd Prayers, Confusion and Dis­order cannot well be avoided; there not being sufficient time to weigh the Connexion and Dependance of one thing upon another; and so they must be dealt out to the People, not as they are in order to each other, but as they come first to hand.

In a word, it must be utterly impossible that the Matter and Method of publick Prayers should be so well digested by sudden and unpremeditated speech, as they may be upon serious and mature deliberation.

Sixthly, That Way of Worship which prescribes the Use of the most decent gestures and behaviour of the Body in the Service of God, does best preserve the Reverence and Solemnity of pub­lick Worship: But this is best done by an establish'd Liturgy; and therefore that must best preserve the Reverence of publick Worship.

That God Almighty expects the Service of the Body, as well as that of the Soul, and that the inward reverence of the Mind, must be accompanied with the humble and decent [Page 26]demeanour of the outward Man, hath been observed and proved already.

Now that herein likewise a publick Liturgy hath vastly the Ad­vantage of conceiv'd and extempore Effusions, will be obvious to any considering person: For the one directs to and prescribes all the decent Postures of Devotion; The other leaves men loose, to all manner of rudeness and irreverence in Religious Exercises.

Indeed, Publick Worship being that open and solemn Acknow­ledgment we jointly make to our great Creator, ought in reason to be perform'd with all outward as well as inward signs and to­kens of Honour. For what Humility of Body, what Decency of Words and Behaviour, can be great enough to be shew'd to the Ma­jesty of Heaven? Especially when we come to make our solemn appearance together before him?

For this reason we find in our excellent Liturgy, such pious Rules and Orders of external decency, that in the use of them we may be enabled to serve God acceptably, with reverence and godly fear. For in our Confession of Sin, we are directed to be upon our Knees, in token of the low abasement of our selves in the sence of them: in our Confession of Faith, we stand; in token of our owning and steady adhering to it. At the Name of Jesus, which is above every Name, and at which all things in Heaven and Earth are commanded to bow, we reverently bow our Bodies; in the Hymns and Praising of God, we lift up our Selves and our Hearts unto God; which is the proper posture of Joy. In our Prayers we cast our selves down, again, on our Knees; which is the hum­ble posture of Supplicants, calling for Mercy, and begging Grace to help in time of need: And thus in all the parts and offices of Religion we are directed to those becoming gestures, which are most Consonant to Antiquity, and most expressive of the Reverence that is to be shew'd in Divine Worship.

Whereas in those Assemblies, where extempore Prayers guide the Devotion of the People, little or no regard is had to bodily Reverence: for Sitting at Prayers, when they are Speaking to God, Covering their head at Sermons, when God is Speaking to them; with other such Indecencies, which would not be allowed in Addresses to our Superiours, are commonly seen among them; [Page 27] Ever since the Cry against innocent Ceremonies was begun and carried on by cunning and designing Men, they have lost all the Reverence and Decency of Divine Worship, and have brought in great Disorder, and Confusion in the room of it.

But if these Men would more seriously consider, that God is to be glorified by our Bodies, as well as Souls; and that 'tis not the bare attendance, but the humble and good behaviour of our Bodies that is expected from us, they might soon learn better man­ners in the presence of their Maker; which nothing can better teach them, than a publick and well-composed Liturgy.

Lastly, That which best prevents Tautologies, vain Repeti­tions, and all other Indecencies in the Service of God, doth best preserve the Reverence of publick Worship: But this is better done by a publick Form, than sudden Effusions, and therefore that must best preserve the Reverence of publick Worship.

That these things are very offensive unto God in our approa­ches to him, plainly appears by the sharp Rebukes our Saviour gave the Pharisees, for their much speaking, and vain repetitions in Prayer.

And that these and the like impertinences are incident to sud­den and unpremeditated Speech, hath been before observ'd; and the Experience of such as use it, can abundantly testifie. For how frequent and fulsom are their Invocations of Lord, Lord, when they are at a loss what to say? and how usual is it to sup­ply the defects and failures of their Invention, with taking God's Name in vain? And indeed, few can be ignorant with what nau­seous and vain Repetitions, such Prayers do generally abound, Insomuch, that after a long extempore Prayer, there is many times great need of a short form to beg Pardon for the rudeness and ir­reverence of such an Address.

Now, what better Expedient can there be to prevent these Evils, than an establish'd Liturgy; where the Tongue is bound up from such loose Excursions, and kept to a more serious and solemn Method of Devotion? And therefore we have been told of one, who having an extempore Prayer taken after him in Short-Hand, was after presented with a View of what he had offer'd up to God, and how he had entertain'd the People; the sight [Page 28]whereof fill'd him with that blushing and confusion at the Imper­tinences and Tautologies of that exercise, that he resolved never more to make so bold with God Almighty, and ever after betook him to a composed Devotion. —

But before I dismiss this Argument, I shall take notice of two or three great Inconveniences, which are known to attend conceived Prayers; which can only be cured by prescribed Forms. As,

1. If he that officiates be a Person of Mean parts, that is of a slow Invention, a bad Memory, and an unready Tongue, the Reli­gious Exercise must necessarily partake of his weaknesses, and so must be very lamely and imperfectly perform'd; which cannot but disturb the Devotion both of the Minister and People. For if he happen to hesitate, or express himself in flat, or phantastick Terms, the Hearers, instead of minding the matter, will be ob­serving the Oddness and Emptiness of his Expressions: And this will cause some to pity his Weakness, others to condemn his Im­pertinence; both which must marr the Gravity and Solemnity of the Exercise. Yea sometimes (as one hath observ'd) the wretched dullness of the Performance occasions laughter in the Hearers: And if it be help'd out with mimical Tones and Ge­stures, becomes rather a Scene of Mirth than Devotion.

This is a piece of Irreverence too well known in some parts of the Kingdom: Which plainly shews, how unsafe it is to leave the publick Offices of Religion to the Weaknesses and Imperfections of such Men. But then,

2. If the Minister be one of better Parts and Abilities; that is, if his Invention be more quick, his Memory strong, and his Tongue more voluble, the People then will be apt to be ta­ken up with the Admiration of his Parts; and instead of at­tending to the main Duty of Prayer, will be listening to the Promptness and Readiness of his Speech; observing the Method and Phrases, and pleasing themselves with the Fineness and Flu­ency of his Expressions. Which things may indeed gratifie the Curiosity of itching Ears; but never sink into the Heart: They go no farther than the Fancy, and serve only to warm and de­ceive the Imagination; whilst the Soul is no way concern'd in all this, and the Affections are call'd off from all true Devotion.

Now nothing but publick prescribed Forms, in which neither the Quickness or Slowness of the Minister's Parts are to be seen, can sufficiently cure this Evil. For there the People being used to the same Words, suited and prepared to the Matter of their Pray­ers, have nothing to divert their Attention or Affections from them. Then,

Lastly, Let the Minister be a Person of never so great Parts, and Piety too, yet he must be as all Men are, liable to many In­firmities both of Body and Mind; which may prove great Hin­drances to the Exercise of his Abilities.

He may be seiz'd with some Indispositions of Body, which may disorder his Thoughts, and marr the Fruitfulness of his Inven­tion; and then much crude and indigested Matter, many odd and unadvised Expressions may drop from him. He may be sur­priz'd with Wandrings of Mind, and Failures of Memory, that may put him to a great Loss both for Matter and Words: which yet must be supply'd, as they often are, with vain and fulsom Repetitions.

He may be disturb'd with Passion, or encumber'd with world­ly Cares and Troubles: Besides many other such Accidents; which may distract his Mind, and occasion great Confusion and Irreverence in the Service of God.

Now can any considering Person think it fit, that the publick Devotions of a whole Church, should be left to the Uncertainty of such Accidents? Does it not become the Wisdom and Piety of our Governours to provide against these Indecencies? And what other Remedy can there be, beside a stated Liturgy, or Forms of Prayer, to secure the Worship of God from these and many other Incon­veniences? Upon the whole then, let any Rational Man judge, whether an establish'd, well-composed Liturgy, wherein both the inward Reverence of the Mind, and the outward Reverence of the Body may be best taken Care of, be not a more solemn and decent way of publick Worship, than sudden and conceiv'd Prayer, wherein all things are left to the Infirmities and Indiscretions both of Minister and People? —

This is what I affirm'd in this place: And must now leave it to you, impartially to consider, whether it be not fully prov'd.

And now having remov'd the great Stumbling-block that lay in your way to the Church, I must exhort you, as you tender the Honour of God, and your own Salvation, diligently and constant­ly to repair to it.

If the Service perform'd there, were only Lawful, your Duty to Superiours in all lawful things would oblige you to attend it: But having shewed it to be the most Expedient, the most decent and devout way of worshipping God, I hope you will make it your choice and your delight too, to resort to it; and say with Da­vid, [...]l. 84.10.One Day in God's house is better than a thousand other-where. If any of you have wander'd from the Fold, and walk'd in by and forbidden Paths, 'tis time for you to return to the Shepherd and Bishop of your Souls, and to confess, in the Words of the Church, that you have erred and strayed from God's ways, like lost Sheep: And if you have left the publick Prayers of the Church, for the private Conceptions of Mens brain, you have Reason to go on, and say, That you have followed too much the Devices and Desires of your own Heart.

Do not then withdraw from these Excellent Prayers and Con­fessions, which are so well suited to all the Wants and necessities of your Soul: But set a due price upon this inestimable Treasury of Piety and Devotion; in the Use of which, you may be fur­nish'd with all divine Blessings, necessary for the Life that now is, and that which is to come.

In a word, Let me prevail with you to frequent the publick As­semblies, where God is greatly feared by a Religious Dread and Awfulness of Mind, and had in Reverence by the humble and de­cent Gestures of the Body, in drawing nigh to him. And thus, by joining together in one Fellowship and Communion here on Earth, we shall e're long be received into the ever-blessed Society and Communion of Saints in Heaven.