A SERMON Preached before the Right Honourable the Lord Mayor and Aldermen OF THE City of London, AT Guild-Hall Chappel, On Sunday, Novemb. 13. 1692. By RICHARD BOWCHIER, B. D. Fellow of St. John's College in Cambridge, and Chaplain to the Right Reverend Father in God, Robert, Lord Bishop of Chichester.  
LONDON, Printed for Walter Kettilby, at the Bishops-Head in St. Paul's Churchyard, 1692.   

TO THE Right Honourable Sir John Fleet, Lord Mayor of London.  
MY LORD,  
WHen I was appointed to Preach before Your Lordship, I little imagined, That what was then delivered, would have ever received Your Lordship's Orders to be made Public. I am, my Lord, truly conscious to myself of the meanness of this Discourse; but, instead of making Apologies, I here entirely resign myself to Your Lordship's Commands; which both shows my Obedience, and, at the same time, furnishes me with an excellent opportunity of telling the World with what a great Respect and Duty I am,  
My Lord, Your Lordship's most Humble, and most obedient Servant RICHARD BOWCHIER.   
Galatians, chap. 5. ver. 25. 
If we live in the Spirit, let us also walk in the Spirit.  
THE words seem to be an earnest and passionate Exhortation to the practice of a Religious and a Christian Life, drawn from that particular and exact account of the Works of the Flesh, and the Fruit of the Spirit, which the Apostle has given us, from the 18th to the 24th verse of this Chapter; and the occasion of them, in short, was this. As the Church of God has in all Ages been troubled with Men of corrupt Morals, and pernicious Principles; so in the very first beginnings of Christianity, there risen up a sort of Men, who, as they were the first Heretics we ever read of, so for their damnable Opinions, and wicked Lives, have much outdone all others of succeeding Times. They were Men in whom there appeared wonderful Falseness and Design; and who taking always advantage of the Apostle's Absence, had by their false and pleasing Doctrines, almost every where corrupted that Faith which the other planted. Thus we find that they immediately crept in amongst the Churches in the Upper Asia, where they made such speedy work in perverting the Gospel; and had by new Scruples and false Suggestions, so quickly shaken that Faith, which at first seemed so well grounded in the Galatians, as occasioned that mighty surprise in St. Paul, to find such a sudden change and alteration amongst them: I marvel (saith he, Galat. chap. 1. ver. 6.) that you are so soon removed from him, who called you into the Grace of Christ unto another Gospel. These Deceivers designing nothing but Ease and Interest, urged vehemently on the new Converted Christians Circumcision, and other Mosaical Rites; not out of any Principle, or a real Persuasion there was in them of the necessity of either, but from a base and servile compliance to the humour of the Jews, hoping this way either to gain their Favour, or escape their Fury: For they constrained others to be Circumcised, 
Galat. 6.12, 13.  only lest they themselves should suffer Persecution for the Cross of Christ; for neither they themselves (saith the Apostle) who were Circumcised kept the Law, but desired to have others Circumcised, that they might glory in the Flesh. And as it is easy and natural for Men, who can once force their Consciences, either for fear or Interest, to stick at nothing afterwards, how black or desperate soever it may be, when they are pressed to it by the like motives; so these Men having once Preached up Circumcision, for fear of the Jews, made no scruple afterwards to declare it lawful to deny even Christ himself, to avoid Persecution for him: 
2 Pet. 2.1.  Thus denying the Lord who bought them. These are the Men whom the Apostles point at in almost all their Epistles; and on whom they bestow such black and dismal Characters, as never could have been fastened but on the worst of Men: 
Phil. 3.19.  Enemies (saith St. Paul) to the Cross of Christ, whose God was their Belly, whose Glory their shame, who minded Earthly things: Without natural Affection, Truce-breakers, False Accusers, Incontinent, 
2 Tim. 3, 4.  Fierce, Despisers of those that were Good. Traitors, heady, highminded, lovers of Pleasures, more than lovers of God, having a form of Godliness, but denying the Power thereof. St. Peter's Character is no less severe concerning them, in his second Epistle, whom he styles, 
Chap. 2.  Natural brute Beasts, spots and blemishes, beguiling, unstable Soulss, Wells without Water, Clouds (saith he) that were carried with a Tempest, to whom the Mist of Darkness was reserved for ever.  Men (saith St. 
Ver. 4.  Judas, speaking of the same Persons) turning the Grace of God into Lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. These are the colours in which they are set forth to us by the Apostles of our Lord; and as these Characters to be sure were exactly drawn from their Carriages, so then there is nothing can be thought so wicked and abominable, so contrary to Reason, and so destructive to Religion, as that of which these Men were guilty, and of which they stand recorded infamous to all succeeding Times. Pleasure and Interest being that great principle that inspired all their Actions, they followed that to the uttermost. And as men's Inclinations and Desires commonly give a huge bias to their Understandings, so they falsely interpreted and used that liberty which the Gospel had given them, as an occasion to the Flesh; pretending that Christ, in effect, had set them free from that strict and Religious course of Virtue and Goodness which he came on purpose to establish: And thus indulging themselves in the most vicious practices, and justifying what they did by high pretences of knowledge, they were too far gone in conceit to be reclaimed themselves, and too busy and malicious not to corrupt others by their Examples. The Infection of these men's Principles had, like a strong Poison, diffused itself through the Body of all the Churches; for the greatest part of Mankind being naturally unstable, and not being able so easily to penetrate into the Designs and Artifices of false Teachers; The greatest and most corrupt part of any Communion will commonly embrace and follow those Doctrines which suit best with their Pleasures and Interests: And thus the case was now particularly in the Churches of the Galatians, whose Character indeed is this, That they did run well, 
Gal. 5.7.  but were afterwards so foolish and bewitched as not to obey the Truth, 
Chap. 3. v. 1  before whose Eyes Jesus Christ had been evidently set forth Crucified amongst them: For at the time of St. Paul's Writing this Epistle, instead of adhering to that Gospel which he had at first so successfully Preached unto them, and which he tells them in his own defence, 
Ch. 1. v. 12.  Was that which he received not of Man, neither was taught it, but by the Revelation of Jesus Christ: They were drawn off, it seems, by the Insinuations of wicked and designing Men, desiring again to be under the Law, and to observe Circumcision. As the general drift therefore of the Apostle in this Epistle is to show them that this new dispensation of the Gospel, had freed them from the rigour of the Law, that is, from the necessity of Mofaical Rights and Observances, and from that exact and perfect Obedience required under the Penalty of the Curse: So again, least under pretence of that freedom which the Gospel had given them, they should be guilty of those vicious Practices, which their false Teachers so industriously endeavoured to infuse; He advises them particularly in this Chapter, to order all their actions according to the Spirit of that Gospel which they had received: and if they pretended to Christianity, they should follow the Rules it prescribes. If we live in the Spirit (saith he) let us also walk in the Spirit.  
Having spoken thus much concerning that which gave occasion to the Words; I shall now proceed to tell you,  
First, What it is to walk in the Spirit.  
Secondly, How we shall know when we are in the Spirit.  
Thirdly, I shall show the Obligations which lie on us all to walk in the Spirit.  
And Lastly, From what shall be thus said, I shall conclude all with some close reflections on our own Lives and Practices.  
1. Then, What it is to Walk in the Spirit. The word Spirit has many and very different significations in the Holy Scriptures; and it would be no less tedious than improper to reckon them all up in this place. Sometimes it is taken for that supreme divine faculty that is in us, the Soul of Man, and for the various Passions of Joy or Grief, which either please or disturb us. Sometimes it is taken for a temper of Religion; for an oeconomy or dispensation which is settled and prescribed us by God. Thus the Law is called, Rom. 8.15. The Spirit of Bondage, which indeed was a severe and an harsh dispensation, so opposite to that which in the same Verse is called, The Spirit of Adoption, which is that tender and gentle way of God's proceeding with us now under the Gospel. And in this sense of a temper of Religion, is to be taken, our Saviour's Answer to his Disciples, in his passage through Samaria, when some of them were all transport and fury at the inhospitality of the Samaritans, 
Luk. 9.53.  who would not receive our Lord, because his Face was as though he would go to Jerusalem; and therefore they being impatient to show a Revenge proportionable to the Affront they thought our Lord had received, waited only for a Commission from him of Commanding Fire to come down from Heaven. Lord (said they) will't thou that we command Fire to come down from Heaven & consume them, as Elias did. But the blessed Jesus turned and rebuked them, 
Ver. 55.  and said, Ye know not what manner of Spirit ye are of; that is, ye know not that that oeconomy or dispensation, which I intent to establish by the Gospel, inspires Men with easy and with forbearing Tempers; and with a higher degree of Charity than was ever yet required or practised by the Prophets under the Law: For these Men were often moved and impowered with an inward Zeal to destroy, without any more ado the Enemies of God. But the temper of the Gospel is to be otherwise; for The Son of Man (saith he) came not to destroy men's Lives but to save them. 
Ver. 56.  Sometimes the word Spirit is taken for those supernatural and extraordinary Gifts of the Holy Ghost, which were so very common in the first Ages of the Church: Thus St. Paul arguing in this Epistle with the Galatians, about the wonderful Advantages they had received upon their embracing the Gospel, says, 
Gal. 3.2.  This only would I learn of you, Received you the Spirit by the Works of the Law, or by the hearing of Faith? where by the Spirit is to be understood the several Gifts of it, and the diversities of Operations, of which we have a particular account given in the 12. Ch. of the 1st of the Corinthians, 
Ver. 7.  And which were given to every Man to prosit withal. But not to run on in many and foreign significations of the Word; by the Spirit in the Text, is only and properly (as I judge) to be understood the Gospel itself; in which sense, both in this and in other places of St. Paul's Epistles, it is taken as opposed to the Law set forth under the Title of the Flesh. So then by walking in the Spirit is here to be meant, the governing one's self according to the Rules and Precepts of the Gospel: The imitating that sacred Temper of which we have the Commands and Pattern in Christ: And instead of following the Lusts and Desires of the Flesh, the secular and sensual Ends to which this World naturally carries Men; and which are so eagerly pursued by the greatest part of Mankind; We should strictly live up to the Religion we profess, by ordering our Conversation according to the Gospel of Christ.  
And this will, 2dly, inform us how We shall know when we are in the Spirit. There have been in all Ages of the Church strange Pretenders to the Spirit, and to the immediate Inspirations of it; which is a thing no less vain in itself, than pernicious in its Consequences. Men of dark and melancholy Tempers are those who most commonly run this way; for they being the Persons who generally Think most, and in whom impressions being once made, stick the longest; when ever it happens that they entertain any false Opinions in Religion, they are always defended by them with that Obstinacy and inward Pride, as will not admit the least contradiction. So that the most convincing Reasons and powerful Arguments, which commonly have a happy and good effect on free and ingenuous Minds, do but make these Men the worse: and the greater opposition they at any time find from Reason or public Authority, the more they value themselves upon their opposition to both. And thus the violent working of Conceit, and a spiritual Pride raises within them an odd heat and Zeal, which at last turns itself into downright Enthusiasm; and thus these Men unhappily mistaking a warmth and transport within them for Divine Inspiration, and looking on that as a supernatural effect, which really, after all, is but the pure notions of Blood and Spirits, They are from hence often guilty of those extravagancies, in which neither Reason nor Religion can justify them; and of which ours, as well as other Neighbouring Countries, have often felt the sad and lamentable Effects. But after all, let some men's pretences be what they please to inward Motions and immediate Inspirations of the Spirit, this is certain and infallible, That as God has only left us his Word in the Scriptures as the sole Rule and Measure of our Obedience, and according to which we are to direct and govern our Lives and Actions; so he that performs the things which the Revealed Will of God requires of us may rest assured, that he is in the Spirit; For he (saith St. John in his first Epistle, chap. 3. ver. 24.) that keepeth God's Commandments dwelleth in him, and he in him. The Scriptures (I say) being the only Rule now left us, by which we can judge of the goodness or pravity of our Actions, every one may hence easily know and conclude in himself, whether he is in the Spirit, by being conscious to himself, whether he forms his Life and Actions according to the Precepts laid down in the Gospel, as the only measure of his Obedience: And this I dare say, that each particular Man, or public Communion of Christians, of what denomination or Country soever it may be, has most of the Spirit, that comes the nearest to this Rule. Christianity requires of us all a firm Faith and a sincere Obedience to the things it enjoins; and he that hath the first, and faithfully dischargeth the latter, that is, he who hath a Faith to believe what is required, and lives exactly according to his belief, may be assured that he is in the Spirit, because he does that which God requires of him; and for which he shall hereafter receive that exceeding great Reward which God has promised in his Word. That the governing one's Life and Actions according to the rules and temper of the Gospel, is the being in the Spirit, is a truth besides as safe as it is certain; for he who orders himself this way, will be sure never to do amiss, because he will always modestly keep within the bounds which his duty prescribes him: Whereas he who is led by other notions of being in the Spirit, and has no other rule for his Actions but that motion and warmth he feels within him, may easily, by mistaking a hot and extravagant Fancy for the sacred impulse of the Holy Spirit, be guilty of very bad things, and thus too often be unluckily found a Fighter against God, at that very time he thinks himself immediately Inspired by Him. From what therefore has been said, every sober and serious Man may easily know and conclude when he is in the Spirit; if he shows in every thing he does that Temper which the Gospel requires of us; if in a steady and regular Conversation of Life, he expresseth that Love, Joy, Peace, Long-suffering, that Gentleness, Goodness, Faith, that Meekness and Temperance, Virtues against which there is no Law, and that are all of them so eminently required in Christians; let such a one go on as he has begun, and never doubt of his being in the Spirit, because he shows so much of that which St. Paul calls the Fruit of it. On the other hand, 
Gal. 5. ●2.  let Men fancy what they please of their being in the Spirit, if their Lives and Actions are not conformable to the Temper of that Gospel which is to be their Rule; If their stiffness to their own Sentiments makes them value and consider none but themselves; If their Zeal for their own Sect or Opinion makes them exclude all others from their Charity, who are not of their own Communion and Party: If that Love which is such a peculiar Mark and Character of a Christian, is not extended even to those who perhaps may little deserve it at their hands; If instead of that Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, which are all the beauties and excellencies of a Christian Life, they are full of Hatreds, Variances, Emulations, Strifes; If instead of that Meekness and Temperance, which are Virtues that make us easy both to ourselves and others, they are guilty of Envyings, Murders, Drunkenness, Revellings, and such like: In a word, if men's inward Temper or outward Deportment be such as carries them to such extremes as are inconsistent with the Duties which the revealed Will of God has enjoined us, let such, of what Church, Sect, or Opinion soever they may be, pretend to what they please, and gild over their Actions with fine and godly Words, they are such, 
Ver. 19  however, to whom we may justly apply that of St. Judas, These be they who separate themselves, being Sensual, not having the Spirit.  
And now I come, 3dly, to show the Obligations which lie on us all of walking in the Spirit: The walking in the Spirit being, as I have already shown, the conforming ourselves to the Rules and Precepts of the Gospel, Our Obligations of doing this, will appear,  
1st, From the reasonableness that there is of living according to what we believe.  
2dly, From the easiness of the Things enjoined us.  
And lastly, Because this wholly tends to our own Interest and Advantage.  
1. Then I shall show the Obligations of walking in the Spirit, from the reasonableness of living according to what we believe. The firm adhering to what a Man believes, and the ordering his Life according to his Belief, is a thing so very decent and pleasing in the Eyes of all Mankind, that it is natural for one to commend such a practice even in that very Man whose Opinion we may otherwise condemn. On the other side, let a Man be never so Orthodox in his Faith, if he is scandalous and irregular in his Life, this raises such an inward scorn and disesteem in the Breast of all good and understanding Men, as is sufficient to testify what a low and mean Opinion the World generally has of such a Person: For when there is not that harmony which there should be betwixt ones belief and practice; when the Holiness of men's Lives does not answer the purity of that Religion they profess; it either argues a wonderful falseness and design in desiring to appear otherwise than they really are; or a strange insensibility and neglect not to mind that which of all other things is their greatest concern. 'Tis mean and pitiful to be a bare Pretender in any thing; but it is really wicked and unaccountable to be so in matters of Religion, where the greatest sincerity of Mind is required; and believe me, all is but Hypocrisy and folly without it. All Religion naturally supposes an Obedience to the Things it enjoins; and Christianity is so very exact in this, above all others, that whosoever shall keep the whole Law of it, and yet ossend in one point, he is guilty of all. If those therefore who call themselves Christians, are really persuaded of the truth of the Gospel, is it not most reasonable they should be of that temper it requires? If Men are convinced of the excellency of the Precepts which Christ has commanded, is it any thing less than Madness not to follow them to the uttermost? And what a strange degree of folly is it in them not to make that the constant Rule of their Lives, which they themselves confess to be the only means of their Happiness?  
But 2dly, Our obligations of walking in the Spirit, will appear from the easiness of the things enjoined us. Christianity is a thing so very plain and simple, that never any Religion yet proposed so great Rewards, and yet occasions fewer difficulties to obtain what is promised. Every thing it commands is easy and natural, either what directly tends to the Peace of the World, or the Reformation of ourselves: And that which seems most harsh and dissicult, is quickly overcome, when one sets hearty and sincerely about it. Of the many Religions which have appeared in the several Ages of the World, some of them have tied up their Votaries to such severe and hard performances, whereof many have been so cruel and unaccountable, that Nature seems to shrink even at the very thoughts of repeating them. As for the Religion of the Jews, which of all others has the nearest relation to us Christians, there was even in that such a multiplicity of Legal Rights and Observances, so many attendances upon Feasts at Jerusalem, which was the only place of Worship, and whither Men were bound to repair so many times a Year, as put them upon Journeys no less tedious than expensive; and from which nothing but an invincible necessity could excuse them. But the Gospel, tho' it raises Men to a more noble and excellent way of Devotion, yet requires none of those servile and bodily Labours to perform it: for instead of the laying on us such things as the weight of Legal Rights and Observances, it only requires an inward disposition and a temper of Mind, the Worshipping God in Spirit and Truth, for the Father seeketh such to Worship him. 
John 4.23.  Instead of forcing us to take long Journeys through the whole Kingdom to a fixed place of Worship (which was exactly the case of the Jews) we may now serve God at home here in our Chapels, and in our Churches. Instead of the Blood of Bulls and Goats, as an atonement for Sin, God only requires now of us a Broken and a Contrite heart; And the most acceptable Offerings and Oblations we can make him, are the Sacrifices of Prayers and Thanksgivings. In a word, the things expected of us under the Gospel being purely Spiritual, the forming within us a new Creature, by Crucifying the Flesh, with the affections and Lusts; This is a work which may be done in all times and Places; and the difficulty of it is easily removed, when we ourselves are pleased but to use the means which are prescribed.  
But lastly, our Obligations of walking in the Spirit, will farther appear, when, beside the easiness of the things enjoined us, it wholly tends to our own Interest and Advantage. As God in his Wisdom endued Man above all other Creatures with a power of knowing and performing his Will; so again, by a Goodness as great as his Wisdom, he has made him the promise of eternal Felicity, to encourage him in the performance of his Duty: we therefore see the end of all our just and good actions seem chief designed by God to our own Interest and Advantage. For tho' God, who is the Fountain of all Goodness, has declared himself to be pleased with the justice and uprightness of our Actions; yet, as he is a Being infinitely happy in himself, he cannot any ways be supposed to stand in need of the Services of his Creatures: His Glory is not augmented by our poor Prayers and Thanksgivings; nor is his Greatness diminished by any neglect of our Duties. Can a Man (Job 22.2, 3.) be profitable to God, as he that is Wise may be profitable to himself? Is it any pleasure to the Almighty that thou art Righteous? 
Chap. 35.6, 7.  Or is it gain to him that thou makest thy way perfect? If thou Sinnest, what dost thou against him? And if thy Transgressions be multiplied, what dost thou unto him? If thou art Righteous, what givest thou him, or what receiveth he at thy hands? So then we see that the performance of the things which the Gospel requires of us, tends wholly to our own advantage: Which consideration alone should be sufficient powerfully to engage us to do the things that are requisite to obtain it: For tho' Arguments drawn from one's Interest are not always good and proper to be urged in things relating to this World; yet they are some of the best which can be used in respect of the happiness of the next. Since God therefore has created us all with the design of making us eternally happy with him on the conditions required at our hands, this should stir us up to such suitable and grateful returns of governing our Lives and Actions, according to the Rules he has prescribed us, that we may all at last be partakers of those endless Blessings and Joys he intends us. If the walking in the Spirit is the only way of conducting us to Glory, this should make us all become the Servants of God, that having our Fruit unto Holiness, 
Rom. 6.22.  we may have our end everlasting Life.  
What is said to all at large, is applied but by few to themselves; so that tho' a general Discourse, like this, may be most pleasing to Men, because it touches them least, yet 'tis only a particular and an affectionate application of things to our own Persons and Circumstances, which leaves the most sensible and lasting Impressions upon us: Having therefore shown what is meant by the Spirit, and set forth the several Obligations which lie on us all to walk in the Spirit, I shall now conclude this Discourse with some close reflections on our own Lives and Practices.  
'Tis the peculiar Blessing of us who are now met together in this place, that as we are all Professors of Christianity, so we declare ourselves likewise Members of that Reformed part of it, which is established in this Nation, and which is both the strength and glory of the Reformation: But now let us examine ourselves a little in that double relation we have both as we are Christians and Members of this particular Church. The things to which the Gospel obliges us are as plain in themselves as they are easy in the performance of them: The assistances of Grace which we receive are many, and the promises of Reward are unspeakable: We pretend all to be so far from disbelieving the Gospel, that there's not a Man amongst us, but would think it the highest affront not to be thought a good Christian: But now after all, If we live in the Spirit, do we also walk in the Spirit? Does the sense of our Duty stir us up to the performance of it? and does the Holiness of our Lives answer the purity of that Religion we profess? Has Christianity, I ask you, that happy and blessed effect upon us as to make us every way better than those who either never heard or believed it? and is the distinction as plain and as visible as it ought to be betwixt us and the rest of the World, for Piety and Virtue, as much as our advantages to Godliness are greater and more excellent than theirs? Have we that true sense of God and Religion which becomes the Greatness and Majesty of the one? and do we order our Lives with that circumspection and care, as we may not bring the least reproach or dishonour on the other? Have we God always in our thoughts, and do we daily offer up unto him our Sacrifices of Prayers and Thanksgivings? Do we in our Addresses to him hearty bewail our own Sins, and the many occasions we may have given others of offending him? Do we intercede with God for others as well as for ourselves? and does the sense of the Miseries and Wants to which Mankind is subject, kindle in us that universal and Christian Charity, as to beg his blessing on all Men, of what Nation, Country, Religion, Sect, Principle, or Opinion they may be? Are we thankful to God for the least Mercy we receive? and are we resigned and easy in the meanest condition we may be in? Do we study to glorify God by all means? and do we employ our whole time for the Salvation of our Souls? Do we live and act as becomes those who really think there are Rewards and Punishments for Men in the next Life, and that we must all be for ever happy or for ever miserable in another World, as we behave ourselves here in this? Do the Thoughts and Consideration of this work in us that serious care and concern as to be always earnest about our own happiness, and not to do any thing by which we may miss that Glory which we hope to possess? Do we mind that great and excellent Rule of Christianity, 
Mat. 7.12.  of doing to others as we would they should do unto us? and do we make a Conscience of not promoting our Honour, Riches, Reputation, or Interest, by any other means than what Religion prescribes and justifies? Do we make the Commands of the Gospel the Rule of our Lives? and in all our Actions have we a respect to the Precepts and Example of Christ? 
Phil. 2.5.  Is that mind in us which was also in Christ Jesus? and do we imitate that Humility of which he made himself such a wonderful Pattern and Example to the World? Is that Love, by which all Men shall know that we are his Disciples, so firm and universal in us, that it goes much beyond that of the Publicans, by being extended to Enemies as well as Friends? Does that Joy, Peace, Long-suffering, that Gentleness, Goodness, Faith, that Meekness and Temperance, which are all the Fruits of the Spirit; do they, I say, appear as eminently in our Lives, as they are all really necessary to our happiness? Are we Merciful, and are we Forgiving, and do we cheerfully relieve the necessities of those who stand in need of our Charity, considering, That we ourselves are also in the Body? Are we moderate in our Desires, Modest in our Behaviours, Peaceful in our Tempers, Just to our Promises, and exemplary in our Lives? These are the general Duties of Christians, and it will be well if our Hearts condemn us not, when with a severe and searching care we examine ourselves, how conformable our Lives have been to these Rules.  
Let us now pass on from that general notion of our being Christians, to see how we live and act as we are Members of this particular Church. We all value ourselves, I suppose, upon our being of the Church of England, (and it is a blessing for which next to the Redemption of the World, we stand most indebted to Heaven) but are we as Holy in our Lives as we are Orthodox in our Faith? And are we as like the Primitive Christians for Piety and Zeal, as much as our Religion and Worship, of any other in the World, comes the nearest to theirs? We come once a Week at least into this, or some other House of God, and we do well in it; but do not many of us by our heedlessness and unconcernedness too often Offer up the Sacrifices of Fools, not considering that they do Evil? Do we mind the business we are here about, and the greatness of that Majesty, before which we are now in a more particular manner present? Do we think that God is in this place, and do we bring with us such thoughts as suit with the Holiness of his House? Do we draw near to God with our Hearts, as well as with our Lips? And have we upon our Minds and Consciences that true sense of his Goodness, Justice, Power, and Mercy, as may at the same time raise in us both a Love and a Fear of his Name? We fall down formally here upon our Knees, and, in our Confession, we tell God roundly to his Face, That we have erred and strayed from his ways like lost Sheep; That we have left undone the things which we ought to have done; and that we have done the things which we ought not to have done; and that there is no health in us; nay, we go higher yet, 
Communion Service.  and tell him, that we earnestly repent, and are hearty sorry for our misdoings; that the remembrance of them is grievous unto us, and that the burden of them is intolerable: But have we now all this while that hearty contrition and inward sorrow, that uneasiness and dissatisfaction in ourselves which becomes those who are truly Penitent for their Offences? After these large Confessions of our Follies and Sins, do we show a hatred of them by the Reformation of our Lives? And are we as careful to amend as we are always ready to confess our Misdoing? Do we consider that God is not to be mocked, and that when we come here into his presence, and pretend to confess our Sins to him, without any thoughts of amending them, that then we offer up the highest Affront to Heaven, and justly provoke God's Vengeance against us, for adding Hypocrisy to our other Transgressions?  
As for Baptism and the Supper of the Lord, how little do we mind the Vows and Promises which we have made in the one, and with what a coldness and unconcernedness do too many of us come to the other? we promise in our Baptism to Renounce the Devil and all his Works, the vain Pomp and Glory of the World, weth all Covetous desires of the same: But now where are the Men amongst us who are not lead away Captive by them all? Where is that resignation we pretended when we were admitted Members of Christ's Flock? and to whom does the Humility of the Cross appear more glorious than all the Vanities of the World? Where is the dying to Sin and the living to Righteousness? And how few are there, notwithstanding all their Promises, who Manfully fight under Christ's Banner, and continue his faithful Soldiers and Servants to their lives end?  
As for the Sacrament of the Lord's Supper, this Church invites us to it by its Ministers in the name of God, calls us in Christ's behalf, 
Communion Service.  exhorts us, as we love our own Salvation, that we will be Partakers of this Holy Communion. Now we, who pretend to be of this Church, do we mind the earnest and godly desires of it? Do we take all opportunities of coming to that Holy Table, 
1 Cor. 11.24, 26.  and thus set forth the Lord's Death till he comes? Do not many of us seldom or never appear there? and instead of Doing this often in remembrance of him, by reason of an extraordinary Coldness and some idle excuses, communicate but once or twice in our Lives? As for the others again of us who are often present at those Holy Mysteries, do we with a true penitent Heart, and a lively Faith, receive that Holy Sacrament? Do we come with that seriousness and due preparation of Soul, which becomes the most high and solemn part of our Religion? Do we judge ourselves that we be not judged of the Lord? Have we a detestation of Sin, and a hearty Repentance for the Follies of our Lives? Have we a flaming desire after God and Heaven in ourselves? and have we a perfect Love and Charity for others?  
In all the other acts and duties of our Religion, have we that tenderness and concern for it, as really becomes those who pretend so much the Honour of God, and the prosperity of this Church? We say indeed (and 'tis most true) that this Church, for its constitution and Doctrine, is the Joy of the whole Earth, but do we endeavour to give it a farther lustre and beauty by the excellency of our Lives, and to raise it from that degree of scorn and contempt, which the looseness and scandals of too many of its Members have brought on it? There is indeed every where such a wonderful coldness in Religion, and such a corruption of manners in the World; so much pretence to Honour and Conscience, and so little regard to either; such a general Infection, and such a decay of Piety in all sorts of Men, that I cannot indeed say, That those of our Communion are the worst, because all Parties are so extremely bad amongst us: But however, do not we lie too much open to censure; and have not many of us given the World too great reason to think that some of us are arrived to that degree of hardness and Impiety, that we can now go on and Sin without either fear or shame. Do we consider therefore what Reproaches we bring upon Religion and ourselves, what dishonour to God, and what particular disservice to this Church, by thus exposing it to the laughter and obloquy of its Enemies on all sides, who can never get any advantage over it, but what springs from our own Indiscretion and Follies?  
This is a thing, which as it is apt to beget in one very melancholy thoughts, so it would now furnish me with vast variety of Discourse; but instead of ask any more searching Questions (which may look like so many Reproaches on our Lives and Practices) I shall conclude all with my hearty Prayers to God; That it would please him to give us his Grace for the good Conduct and Government of ourselves, both as we are Christians, and Members of this particular Church.  
That it would please him, that as we live in the Spirit, we may also all of us walk in the Spirit; And that having so many helps and assistances for the performance of our Duties, we may ever make such returns of Virtue and Godliness as become us; so that they who are bad may grow better, and that those who are already Good, may go on to that Perfection to which they aspire. Lastly, that all of us being made perfect by the Spirit here, may reign with God eternally in Heaven hereafter.  Judas 24, 25. 
Now unto him who is able to keep you from falling, and to present you faultless before the Presence of his Glory with exceeding Joy.  
To the only Wise God our Saviour, be Glory and Majesty, Dominion and Power, both now and ever. Amen.  
FINIS.