THE EXPEDIENCY OF A Public Liturgy, To Preserve the REVERENCE OF PUBLIC WORSHIP: IN A SERMON PREACHED at BRIDGEWATER, FOR THE Satisfaction of an Eminent DISSENTER. By MATTHEW HOLE, B. D. and Vicar of Stokegursey, in Somersetshire. 1 Cor. 14. ult. Let all things be done decently, and in Order. LONDON, Printed for Matt. Wotton, at the Three Daggers in Fleetstreet, MDCXCVII. A SERMON ON PSALM lxxxix. 7. God is greatly to be feared in the Assemblies of his Saints, and to be had in reverence of all that are round about him. THESE Words are a brief Direction how to behave ourselves 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 filled his Heart with Joy, and his Mouth with the Praises of his Maker. The Psalm gins 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 show 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 appeared in such lively Colours, stamped 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 compared unto the Lord? or what is he among the gods that can be likened 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 sum 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 feared, etc. 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 performed with the greatest Solemnity and Reverence. For this being the Homage we are to pay to the Supreme Being, or the just Acknowledgement we own 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 rejoice before him with trembling. 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 esteemed. In the New Testament we are called 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 served with Reverence and godly Fear. The great things to be considered in this case are, What this Reverence is; and how it may be best expressed or performed in the Worship of God? Accordingly therefore in handling of these words, I shall inquire, First, Into the Nature of this Reverence, that is required in the Service of God, and show wherein it consists. Secondly, Into the Manner, how it may be best observed and secured in the Public Assemblies. I begin with the First, which is to show 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 ourselves becomingly in his presence. And this is partly Internal, and partly External. Internal Reverence consists in the awful 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 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 awful 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 awful Dread of the Divine Majesty, in our approaches to him: which the Apostle styles a Godly fear: And this ariseth from a sense of our infinite distance from God, and of our daily and necessary dependence upon him. For when we consider, how vastly the great Sovereign 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 ourselves, and our own vileness, as even to blush, and be ashamed 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 spoke them all into Being, so can he speak them back again into Nothing, when he pleases: And then think with ourselves, that 'tis this great and glorious Being, that in our Public Assemblies we are speaking to, and attending upon, 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 Public 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 Public 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 mocked with Vain and Hypocritical Pretences of Serving of him: That he is to be loved with all our Heart, and all our Mind, and all our Strength; and will not be Rivalled by the World, the Flesh, or the Devil, in the acts of Worship: And then call to mind, that in our Public Assemblies we are Serving this Jealous God, who watches all the Wander 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 ourselves 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 Public 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 ask 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 expressed, (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 shown 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 it appears, that humble and decent Postures of the Body, have been ever reckoned to be Tokens of Respect and Reverence. That this External Reverence is to be used 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 offered to him under the law: And because brute beasts and irrational Creatures were then offered up. He styles 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 glorify God with their bodies, as well as Souls; which is to be done by reverend 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 breathed 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 glorify both hereafter: And therefore both are required to glorify 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 possessed with awful Apprehensions of the divine Majesty, it will discover itself 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. Uncovering of the Head, Bowing the Body, putting off the Shoes, 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 Shoes, 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, Uncovering the Head, Standing, and Kneeling, are the proper Postures and Expressions of Reverence. Hence we are wont to rise up to our Superiors, 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 reckoned 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 served in the humblest manner, that we can: Otherwise, we incur that heavy Curse, 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 offered 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 declared, 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 reckoned 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 Governor, 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 public Assemblies, and to be carefully minded, by all that draw nigh unto him. And thus having described 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 mindful 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 expressed and secured in the Public Assemblies. To this end we must note, That there are but two ways of celebrating the Public Worship and Service of God; and they are either First, By a Public Liturgy, or well-composed 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 sudden Conceptions of him that prayeth. The former is the Established 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 performed their public 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 described; 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 Judgement aright, in a Matter wherein your own Welfare, as well as the Peace, Unity, and Edification of the 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 rectify 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 tendered 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 hypocrisy, and envying, and evil speaking: And as newborn babes, desire the sincere milk of the Word, that you may grow thereby. 2. The next thing to be premised 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 prescribed 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 persuaded 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 conceived 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 allowed to enlarge ourselves, as we shall think meet. But because the public Worship ought to be so framed 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 glorify their great Creator. But in private they are left at Liberty to their own conceived Devotions; and may use their own or others Expressions, as they find them best suit with their Necessities and Occasions: Yea, even in public too, in some extraordinary Cases, wherein the Church hath made no Provision, Ministers are not restrained 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 Public 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 composed Address is always esteemed a Token of greater Reverence and Respect, than sudden and unpremeditated Speech: For the one betokens a due Sense 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 show the awe and sense we have of their greatness: we bind up our Tongues to a form of Speech, lest by letting them lose, 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 showed to Men like ourselves, 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 own to the Supreme Being, ought not to be less than that we are wont to pay to Inferior Creatures: And therefore what is irreverent when done to them, must be much more so when done to him; for 'tis not to be imagined, 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 Error 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 commending the use of them: These things may indeed do much with Men, who must be informed 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 prevailed 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 ourselves; 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 influenced 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 uttered not a word: and Hannah spoke 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-weighed Expressions; and these evermore find the best acceptance: 〈◊〉 5.5. for God and Man too resist the proud; and both conspire to show grace and favour to the humble. A bold arrogant Petitioner, that comes rather to show his Parts, than his Wants, and runs out his Petition into length and multiplicity of words, is commonly dismissed 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 easy 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 uttered 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 pleased 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, etc. 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 condemned him for an arrant Hypocrite, and sharply rebuked his vain babbling. 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 observed) storm the Ear, yet 'tis Modesty and Humility that takes the Heart. Lastly, There is one thing more to be premised, and that is, that sudden and unpremeditated Speech is liable to 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 confined within the rules of Decency. Experience shows, 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 tie up the Tongue to the good Behaviour, and to beg Pardon for the Irreverence of such Addresses. David resolved 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 chief 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 Doorkeeper ought every one to be in the house of God. And thus having a little prepared the Way, by premising these sew things, I shall now come closer to the Matter in Question, and inquire whether a well-composed Liturgy or Forms of Prayer be not better to preserve and secure that Reverence and Solemnity of Public Worship before described, 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 public Worship of God, does most conduce to preserve the Reverence that is to be used in it: But public 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 showed 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 Battle; 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 Public Liturgy, than it can be by Extemporary Effusions. For where the Matter of Public Prayer is digested into fit words, there we may peruse and meditate upon it before hand; and thereby be assisted to come prepared, 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 ourselves, 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 supplied. 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 beforehand 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 ushered 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 conceived Prayers; because we cannot know before hand what will be uttered: And how can we prepare ourselves 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 beforehand what he shall say. Such a one may confess some Sins in public, which many in the Congregation cannot charge themselves withal: And so may falsely 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 battle? If he that officiates be uncertain beforehand, 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 Understanding, must best promote the Reverence and Solemnity of public Worship: But a well composed Liturgy best helps to pray with the Understanding, and therefore best promotes the Reverence of divine Worship. That Reverence is mightily promoted by the Understanding of our Prayers, I think is too evident to need any Proof. For since it consists (as we before observed) 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 Understanding, that makes our Prayers both a reasonable and acceptable Service. And therefore the Apostle directs Men to pray with the Understanding, 1 Cor. 14. and to use such easy Terms and Language in the public Devotion, that the People may be edified; blaming all praying and prophesying in an unknown Tongue, or which is all one, in dark, difficult, and mystical Phrases; whereby the mind is not edified, and the Understanding is unfruitful. Now herein, likewise, a well-composed Form is of far greater Use, than sudden and conceived Prayer. For in a public Liturgy, all the Expressions are well weighed and considered; 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 scanned and reviewed; 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 secured of in sudden and extempore Prayers. For there the Minister being unprovided, beforehand 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 mar the Reverence of public Worship. In a word, 'tis most certain that both Minister and Pecple may better pray with the Understanding in a known Form, 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 clothed in plain, familiar, and intelligible Terms, they are far to be preferred 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 public 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 used in public 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 public 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 joint Consent and Agreement in our Prayers, offered 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 public 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 Prayers are so framed, 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 assured, that what they ask is sound, and the manner of ask it wellpleasing unto God, they may pray with full assurance of Faith, and hearty join in a regular and well composed Devotion, saying Amen, to every part of it. This is more than we can do in conceived 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 inspired, 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 Public offices of Religion, must receive a tincture from men's corrupt Inclinations, and partake of the Infirmities of those that perform them. Yea some have arrived 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 Public 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 join 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 Public Worship: but this is best done by a public Liturgy; and therefore that must be the most serious and solemn way of Worshipping God. For the better understanding of this Argument, we must call to Mind, what I before premised, 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 charmed by the Arts of Speech, or wrought upon by the importunity of words. No, he understands the most silent breathe of the Soul after him; and hears the Language of those Sighs and Groans that cannot be uttered; and these things are of greater force and efficacy with him, than the most pompous Rhetoric or flourish of Words. All the use of words, in the Service of God, is with respect to ourselves; 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 conceived 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 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 Public forms, in which the words being prepared to our hands, the Mind hath nothing to do but to excite and employ Affections suited to them; as namely, to stir up Sorrow in Confessing, Desire in Petitioning, Joy in , 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 conceived Prayer, is wholly employed 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 sense 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 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 considered before, there will be no need of employing the Mind, either in inventing, or in judging of the sense or soundness of our Prayers; but being well satisfied of this beforehand, the Soul hath nothing to do, but to apply itself 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 comprised in full and comprehensive sense, and likewise best digested into due Order and Method, is certainly the most reverend and solemn Way of Public Worship: But both these may be far better done in a Public Liturgy, than by sudden Effusions; and therefore that must be the most solemn and reverend Way of Public Worship. That the whole matter of Prayer is to be comprised and taken care of in Public Worship, is evident, because if it be defective in any part, the People may go without some Blessings for want of ask: If it be redundant, they may ask and not receive, because they ask amiss: So that nothing necessary aught to be omitted, and nothing needless and superfluous aught to be asked in our Public Worship. Now, that these things may be better taken care of in a standing Liturgy, than by suddenly conceived and extempore Prayers, is no less evident; because in the one, all that we are allowed or required 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 duly 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 summed up in general Confessions, Petitions, and Thanksgivings; in which, as all People are concerned, so they all may and ought hearty 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 haste and incogitancy may be omitted, that aught to be prayed 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 Public Devotions. For God Almighty, who hath styled 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-considered 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 disposed 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, conceived Prayers, Confusion and Disorder cannot well be avoided; there not being sufficient time to weigh the Connexion and Dependence 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 public 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 public Worship: But this is best done by an established Liturgy; and therefore that must best preserve the Reverence of public 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 demeanour of the outward Man, hath been observed and proved already. Now that herein likewise a public Liturgy hath vastly the Advantage of conceived 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 lose, to all manner of rudeness and irreverence in Religious Exercises. Indeed, Public Worship being that open and solemn Acknowledgement we jointly make to our great Creator, aught in reason to be performed 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 showed 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 ourselves in the sense 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 ourselves and our Hearts unto God; which is the proper posture of Joy. In our Prayers we cast ourselves 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 showed 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 Superiors, are commonly seen among them; 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 public 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 public Worship: But this is better done by a public Form, than sudden Effusions, and therefore that must best preserve the Reverence of public 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 observed; and the Experience of such as use it, can abundantly testify. For how frequent and fulsome 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 established Liturgy; where the Tongue is bound up from such lose 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 Shorthand, was after presented with a View of what he had offered up to God, and how he had entertained the People; the sight whereof filled 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 performed; which cannot but disturb the Devotion both of the Minister and People. For if he happen to hesitate, or express himself in flat, or fantastic 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 mar the Gravity and Solemnity of the Exercise. Yea sometimes (as one hath observed) the wretched dullness of the Performance occasions laughter in the Hearers: And if it be helped 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 shows, how unsafe it is to leave the public 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 gratify 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 concerned in all this, and the Affections are called off from all true Devotion. Now nothing but public 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 seized with some Indispositions of Body, which may disorder his Thoughts, and mar the Fruitfulness of his Invention; and then much crude and indigested Matter, many odd and unadvised Expressions may drop from him. He may be surprised with Wander of Mind, and Failures of Memory, that may put him to a great Loss both for Matter and Words: which yet must be supplied, as they often are, with vain and fulsome Repetitions. He may be disturbed with Passion, or encumbered 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 public Devotions of a whole Church, should be left to the Uncertainty of such Accidents? Does it not become the Wisdom and Piety of our Governors 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 established, 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 public Worship, than sudden and conceived Prayer, wherein all things are left to the Infirmities and Indiscretions both of Minister and People?— This is what I affirmed in this place: And must now leave it to you, impartially to consider, whether it be not fully proved. And now having removed 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 performed there, were only Lawful, your Duty to Superiors in all lawful things would oblige you to attend it: But having shown 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 otherwhere. If any of you have wandered from the Fold, and walked 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 public Prayers of the Church, for the private Conceptions of men's 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 furnished 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 public 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'er long be received into the ever-blessed Society and Communion of Saints in Heaven. FINIS.