you may not otherwise observe sufficiently. To this I shall now proceed, following the order of the book. But it will be proper first to take notice of the laudable custom, that every one, who comes to join in the devotions of our Church, should perform, at his entrance into his place, a short preparatory act of worship in private. Now this, as well as every thing else, ought to be done with understanding: not to be an unmeaning formality, in ignorant compliance with common practice; but a serious address to God, that he would enable and incline us to attend in such manner to what we are about to hear, and say, and do, that we may honour and please him, edify our fellow-worshippers, benefit and finally save our own souls. For which purpose, either these very words, which I have mentioned, may be used; or any others of the like import, chosen by ourselves; or, as perhaps is more usual, those expressive and excellent ones, that conclude the 19th Psalm: Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength and my Redeemer. Only whatever our expressions are, we should be extremely careful not to make so very bad a beginning, as to put up this previous request either thoughtlessly or insincerely. And the same care should employ our minds throughout the whole. For that end, we should avoid, as much as we can, all needless, but absolutely all light and ludicrous conversation, even before the service begins. And after it is begun, the fewer of the more transient intercourses of civility are exchanged, the better. For surely they make a very unsuitable mixture with the awful words which we are hearing, or perhaps repeating, at the same time: and must in some degree take off our attention from them. Nor will it

be a less hindrance of our devotion, to remark over curiously, what other persons are present, what appearance they make, or how they behave. Let not these directions, I entreat you, either give offence, or be despised. Very good people, I fear the best of us all, transgress them inadvertently, more or less. But a moment's reflection will shew any one, that there is great propriety in observing them: and they will experience more advantage from it, than perhaps they expect.

Our service begins, as did that of the primitive Church *, with a preface, to dispose more completely the minds of the congregation to a reverent performance of the duty, on which they are entering: according to that precept of the son of Sirach, Before thou prayest, prepare thyself. And this preface is composed of sentences of Scripture, with an exhortation grounded upon them. Nothing can so effectually awaken us to a pious frame of soul as the words of God, speaking to us. And the words here used, are very prudently selected. They all relate to repentance and confession of sins: which naturally stands first in the devotions of guilty creatures, as we all are. Till we feel a genuine sorrow for having offended God, and come to intreat earnestly the pardon, which is offered us through Christ, he cannot accept us: and when we do, that will qualify us for every other part of his worship.

In these texts, (you may turn to them in your prayer-books, and go through them along with me) we are plainly taught the nature of true penitence: that the wicked must both turn away from his wickedness, and do that, which the law enjoins as right, to

• Sacerdos, ante Orationem, Præfatione præmissa parat Fratrum, mentes. Cypr. de Orat. Dom. + Ecclus. xviii. 23.

save his soul alive: that we must not only acknowledge our transgressions with our tongues, but have them ever before the eyes of our minds, to keep us humble and cautious; on which we may pray, in faith of being heard, that God will treat us with the same kindness, as if he hid his face from seeing our sins, or blotted them out from his memory: that he requires from us, neither the fanciful sacrifices of superstition, nor the expensive ones of the Mosaic dispensation; but that of a spirit contrite with filial sorrow, and broken to universal obedience; not outward expressions of vehement passion, as rending the garments, but a heart rent and penetrated with a just sense of what we have done amiss: that on such a change within we shall find him, not only slow to anger for what is past, and ready to repent him of the evil which he was bringing upon us, but bountiful and gracious for the time to come; though we have deliberately rebelled against him heretofore, and still too often inconsiderately neglect to obey his voice, and walk in his laws: that we have cause to be willing, and even desirous, that he should correct us, when he sees it expedient; but to beg he would do it with that mild and merciful judgment, which he exercises towards his children, not with anger, as his enemies, which would bring us to final destruction; that repentance is absolutely and immediately necessary for us; for the kingdom of Heaven is at hand; the hour, when we shall, each of us, be admitted into it or excluded out of it for ever, draws very near, and how near we know not: that therefore we must resolve to arise and go to our heavenly Father without delay and acknowledge our unworthiness to be called his sons: that whatever we may be in our own eyes, or the opinion of our fellow-creatures, were we to un

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dergo a human trial only; yet if God enter into judgment with us, in his sight shall no man living be justified: that therefore to extenuate our faults, and say or imagine, that we have no sin, or but little, would be a fatal self-deceit, and a proof against us, that we know not, or, own not, the truth of our case: but if we honestly recall to ourselves and confess to God the errors of our past life; not only his mercy, but his faithfulness and justice to his promises will induce him both to forgive us the guilt of our sins, and to cleanse us from the defilement, and deliver us from the dominion, of all unrighteousness.

It is true, but few of the sentences are usually read at the same time: but it will be very beneficial for such as come soon enough, to meditate on them all before the service begins.

The first words of the exhortation, Dearly beloved brethren, express very strongly and properly the good will and tender regard, which the ministers of God's word should have for their people: who should in return receive their admonitions meekly and thankfully, since they speak to them the truth in love*.

A following part of the exhortation reminds us, that although we ought at all times, even in our private supplications, humbly to acknowledge our sins before God; yet ought we most chiefly so to do, when we assemble and meet together. Our Saviour hath laid a peculiar stress on joint prayers; and made more especial promises to those petitions, which his Disciples put up in common t: both to unite them closely in mutual affection, by the mutual benefits they receive at each other's request; and to encourage a practice, which he foresaw would prove so powerful a means, both of their own edification, and Eph. iv. 15. † Matt. xviii. 20.

the conversion of others. We have reason therefore to entertain a much higher esteem, than many do, of the advantages to be obtained from constancy in public worship. But then, the more we expect from it, with the more care we must qualify ourselves for what we expect: else we shall certainly be disappointed. And as penitent confession in the name of Christ is the great qualification for pardon and every mercy; and each one's example, in the Church, of that or the contrary, must have a good or bad effect on those around him, we should endeavour, if there be room for any difference, to be more than ordinarily humble and fervent there: yet we are in danger of being least so, unless we look well to our ways, and diligently keep our foot, when we go to the House of God *.

In the next words, after these, the several main branches of worship, following confession, are expressed. And nearly the same order is observed in the service, as in the exhortation. We render Thanks to God and set forth his Praise, in the Psalms and Hymns; hear his most holy Word, in the Lessons; and ask those things, which are requisite and necessary, in the Prayers.

The conclusion of this preface, Wherefore I pray and beseech you, to accompany me with a pure heart, that is, a sincere one, to the Throne of the heavenly Grace, agrees intirely in sense, and partly in words, with that pathetic declaration of St. Paul: as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God +.

The confession is directed to be said of the whole congregation, after the minister. If this be done by each person, as is also directed, with an humble voice,