This Propofition is fo evident, that I need speak very few Words towards the clearing of it. The Thing lies here, whether is it not, at least, as likely, that when a Company of learned, religious, devout Men are met together, by the Command of Authority, to confider of a publick standing Liturgy to be ufed in the Church, and fpare no Care, nor Pains, nor Study, to form one as exactly as may be, according to the Will of God declared in Holy Scripture; and not only fo, but earnestly defire of God the Affiftance and Direction of his Spirit to go along with them in that Work; I fay, whether is it not at leaft as probable that fuch Men as thefe, taking this Method, fhall be extraordinarily affifted by the Spirit, in the carrying on this Undertaking? nay (and if the Spirit now-adays does vouchfafe fuch Inspirations), fhall be immediately inspired, both as to the Matter and the Words that they agree upon, as it is probable that a particular Perfon that comes up in a Congregation fhall, without any Premeditation or Care of his, be thus infpired? Can we reasonably imagine that God's Spirit will indite a Prayer for this latter Man, will dictate to him what he is to fay, and will take no Care of the former, give them no Affiftance in the forming of their Prayers? Sure the Thing is inconceivable! And yet this. is directly the Cafe of our Common-Prayer on one hand, and

ex

extemporary publick Prayer on the other; fo that if we will not be partial in our giving : Judgment, we ought to think that when we pray by the publick Liturgy, we pray at leaft as much (if not more) the Prayers of the Spirit, as when we go along with a Man that ufes his extemporary Faculty.

And thus have I gone through the four Points I propofed, and, I hope, by this time, you are convinced what little Force there is in all that Noife that has been made about praying by the Spirit to make us quit our publick Liturgy for extemporary Prayer.

I might add abundance of Things more (if I would enter into a Common-place) both about the Needfulness and Expedi-: ency of a fet Form of Service in the Worfhip of God, but my Bufinefs was only to explain a Text: Only one thing farther I cannot but take notice of, because my Text leads me to it. You You may obferve here, that St. Paul joins thofe two Things together, praying with the Spirit, and finging with the Spirit. What is it then? (faith he) I will pray with the Spirit, I will pray with the Understanding alfo; I will fing with the Spirit, I will fing with the Understanding also. Praying and Singing of Pfalms, as they do now, fo they did in thofe Times, always go together in the publick Worship of God.

Well

Well now, What do we infer from hence? Why, you shall fee: If Praying by the Spirit be extemporary Praying in Oppofition to a Form, then certainly Singing by the Spirit must be extemporary Singing in Oppofition to the Reading of Pfalms out of a Book if we be for the one, we ought not certainly to be against the other; and yet there is none of us, that I know of (except the Quakers, perhaps), but are fo far from being against it, that they are zealous for the Singing Pfalms that are in the End of the Bible. Here we can difpenfe with a Form, and a conftant Form, in the Worfhip of God, and think too that this Form will well enough confift with finging by the Spirit; and is it not then unreasonable that we should fcruple at a Form of Prayers (a Form too that hath much fewer Exceptions to be made against it, than those Pfalms have) only upon this Account or Pretence, that we cannot pray by the Spirit in the Use of it? If we think that we fing by the Spirit in a fet Form of Words, in God's Name why fhould we not as well think that we may pray by the Spirit in a fet Form of Words alfo? For I am fure there is no Difference in the World.

But I will hold you no longer, I come to a Conclufion, and that is this, that all we who are of the Communion of the Church

Church of England, ought not only to be contented and fatisfied that we have, ever fince the Reformation, had a Liturgy, and fo good a one, but alfo, moft heartily to thank God for the Continuance of it to us, and for the affording us fuch peaceable Times that we may, without Fear or Danger, every Day in the Year, if we please, ferve God in it; this is a Bleffing that the Primitive Chriftians would have purchased with the dearest Things they had in the World, though too many of us do make flight of it: But whatever Prejudice fome Perfons may lie under, as to our Service of Way of Worship, I dare affirm it with the greatest Affurance in the World, that it is a certain and fafe Way to Salvation, to all thofe that make ufe of it, provided they add the other Qualifications of fincere Piety, and Soberness, and Righteoufnefs, in all their Conversation, which the Gospel of Chrift requires of all its Profeffors, and without which no Man living, in any Communion whatsoever, fhall ever fee the Face of God.

Our Worship is right, and found, and agreeable both to the Word of God, and the Platform of Primitive Practice: And if our Lives and Converfations be but as unblameable as it is, I am as fure, as I am that Chrift's Religion is true, that no Man that ufeth it shall fail of being saved.

Let

Let us therefore go on in the Way we are in; let us take all Opportunities of reforting to God's House, and there offering up our folemn Sacrifices of Prayer and Thanksgiving in those Methods that the Law hath appointed us But above all, let us come with humble, penitent, and contrite Hearts, fenfible of our Sins, and folicitous for God's Favour and Mercy, and thankful for his Mercies, and full of Refolution to obey him, to love him, and to ferve him all the Days of our Lives; and if we come thus qualified, affuredly we pray by the Spirit, we bless and thank God with the Spirit, we fing with the Spirit, as much as in thefe Days it is given to any one to do: And God will hear our -Prayers, and accept our Thanksgivings, and reward our Service with all the Happiness and Conveniencies of this Life, that he fees fit and proper for us; but, to be fure, with everlasting Glory and Felicities in the Life to come: To which God bring us all for the Sake, &c.

VOL. IV.

K.

SER