portrait (head and shoulders) in oval frame of man in ecclesiastical robe; bottom center of oval frame contains a small coat of arms; outside the oval frame, below left and right, a bible and a Book of Common Prayer, respectively 
Bible  
Con Prayer Book  

This but the shade of him adorned in White  
Whose real substance doth maintain each rite  
of God's true Church: her Comely Decency  
in spite of Turk or Pope's supremacy     

An Orthodox PLEA For the 

Sanctuary of God,  
Common Service,  
White Robe of the House,    
Being writ for the good of all, but more especially intended for the Common sort; being composed in a Style fittest for their Capacities.  
By G. A. Sometime of Oxford, of St. JOHN'S.  Psalm 150.1. Praise ye God in his Sanctuary. Matthew 21.13. My House shall be called the House of Prayer. Psalm 119.8. I will keep thy Ceremonies: Oh forsake me not. 
London, Printed for the Author, and sold by R. Reynolds at the Sun and Bible in the Postern. 1669.   

TO THE Right Reverend Father in God, HENERY By Divine Providence, Lord Bishop of Chichester, Grace and Peace be multiplied upon You everlastingly.  
Reverend in Christ,  
Were I not assured that that Humility which dwells in yourself could condescend to stoop, and view the smallest good with propitious eyes, I durst not thus have tendered this small Peice unto your gracious Aspect; but being confident of your great love to things though ne'er so low and weak, I am encouraged in this my mean address to appear (before your Lordship) and now what i've writ and offered here, it is your Lordship's due, and 'twere a sin almost as high as Sacrilege, to keep it back, I am obliged for ever to pay unto yourself much more than ordinary thanks; It was you that sent me forth, and bid me teach: It was your hands by imposition warranted my Call; It was your Holy Prayers that called a blessing down on what you did, and what I undertook; of which then I found, and still do find blessed effects. Now not to own so great a good as this, it were too evident I had forgot how to be good; but sure my right hand must forget it's Cunning, when I neglect to pay a due so duly just: I must confess my Offering is but small for what I then, and since received, to recompense it were impossible; but yet to make my poor endeavours in some sense to be owned, I must avow and will, this poor Work of mine appears with freeness from my heart, that well could wish it more, and better too he will endeavour, may this now be accepted  
From him whose high ambition is to serve your Lordship, and the Church. G. A.   

THE EPISTLE TO THE READER.  
Courteous and true Religious Reader,  
THe occasion of writing this following Treatise, was from the consideration of that lamentable blindeness, that obstinate perverseness hath bred into many against the House of God, his Sacred Service, and orderly Worship; and most especially the people of this our Nation have been led into this wickedness, and that which is the greatest grief, too many of them love to continue so still; the ponderous continuance of error hath dwelled upon them, and Issachar-like bend under their burden with content; Custom we say it is a second nature, and this is too plainly seen amongst many that stand in opposition to God's Worship; they have been so long left to themselves, that they have quite forgot themselves; for when there was no King to govern Israel, than every one did what seemed good in his own eyes. Oh how easily were the rude multitude persuaded by a few years' continuance of disorderly Rebellion, that blasphemous confusion, was the orderly government both of State and Church; so well pleased were some from the use of it that they could wish, and did desire no better settlement, by which corruption hundreds, nay thousands were putrified and become abominable, both to the eyes of God, and all good men, this was and is the dreadful effects of forsaking Truth to embrace Error, they are given up to a reprobate sense, according to the Apostle, to believe lies that they may be damned; for upon Gods departing from any, the Devil enters them, Jus Vacui: Thus did the Devil Lord it here for some time, and carry the estimation and glory before God; but now to the glory of our true everlasting God, the happiness of our King and Church, be it spoken, this dark and hellish Scene is blown over, and Light and Truth appears most gloriously: 
In the Rubric.  God give us hearts to be thankful, not only with our lips, but in our lives; Whereas Murder, Blasphemy, and Rebellion, had almost swallowed these poor Kingdoms up like an unruly inundation that breaks in by force, and will do mischief though opposed: So now Mercy and Justice, Truth and Righteousness do like pleasant Rivers run through the midst of them, whereas before the great Leviathan of Hell took his pastime here, and suffered nothing to float above him that was within his reach, but made a prey thereof; so now with joy we may behold the Ark of God escaped those storms and dangerous threaten, and landed safely on the Mountain Ararat: It is time, high time that now we should appear above the Deck, and with the Prophet sing The People that were in darkness have seen a glorious light; for know that our deliverance from the late lamentable darkness, was as the Children of Israel's out of Egypt, it came unlooked for. Since than that God hath thus redeemed us, let's praise his Holy Name, and not affront his glorious love and light by wilful ignorance, set on purpose to abuse his sacred goodness.  
It is no great shame to be ignorant of some natural things; Parisiensis observes to ask a man if he can draw a Picture, pencil a Landscip to the full; he will answer you without shame and blushing Nescio, He hath no skill. But ask a man if he knows how to live holy, and worship God aright, that puts him to the blush, he is ashamed to answer Nescio; It is therefore the ignorance of God's true Worship and Service that makes many not to live upright to God as they should, though their pretences be never so seemingly zealous; for it is the want of being well grounded and principled in true Religion, which makes so many run, travel, and labour after so many new fangled Doctrines and prejudicial Errors as they do.  
It is the House that is built upon the Sand that swims away with every Flood, whilst the House that is built upon the Rock stands it out, the Gates of Hell cannot prevail to turn it over; indeed it is almost impossible for men to live holy before God, which knows not his way of Worship, nor which way to go about to serve him.  
Strange fire it is abominable, it is the Sacrifice that is kindled by the ancient Coals under the Altar, which was first inflamed from heaven that makes the Offering pleasant unto God: But now, good Reader, not to stay thee too long from what I have intended for thee, I will add but this, peruse this Piece with charity as well towards the Work, as him that writ it, and know it is honestly intended more to do good than to get applause; thus candidly conceive of him, and it, and thou wilt oblige him that is thy friend to serve thee still, whilst thou with zeal shalt truly fear thy God, honour the King, and love the Church.  
G. A.   


THE Sanctuary of God.  
GOD from the very beginning hath always had a Place set apart for his Divine Worship and Service to be performed in, where with Reverence and Obedience the Creatures acknowledgements were still offered up to the Creator's acceptance. 
Gen. 3.8.  Adam our first Parent in Paradise had where to present himself before the Lord, 
Gen. 4.3.  and Adam's Sons out of Paradise had where to bring their Sacrifices and Oblations unto God; the Holy Patriarches had their Groves and Mountains for their Solemn Worship, 
Gen. 22.1.  and when they had no settled Habitation, but were as Pilgrims here on Earth, yet such was God's care to have a Church, a place to be worshipped in amongst them, that he commands them to make a movable Tabernacle, 
Exod. 25.  that nevertheless for all their discontinuance of settlement, they might carry their consecrated Mansion with them where ever they went: and this hath been the desire of God in all Ages, that he might have a peculiar Place set apart for his Holiness to be worshipped in, and that whatever Fabrics we built or erected, either Palaces for the honour of Dignity, or Schools for the maintenance of Learning, Houses for Commerce, Trade, or common uses, that we should be so zealously careful as to leave room enough for the Temple of the Lord to be built on the best and highest Ground; so that by a descent, advantage as well as right of pre-eminence, it might overtop the stateliest Palace, as well as the more common and inferior Buildings.  
'Tis true, we here must own that in the infancy of the World, the House and place of God's Worship, was but of a small stature, a very fit Receptacle for her Comers, which were but small; but as Religion grew and increased, so increased the House of God from Altars to Groves, from Altars and Groves to Mountains; from Mountains to Tabernacles; from Tabernacles, to Synagogues and Temples. Thus the dignity and excellency of God's House increased, until it arrived to what lustre the Law could give it; And as in the Law so in the Gospel, for in the primitive appearance of Christianity, the Church and Place of God's Worship was but low and mean: It first appeared in Woods and Mountains, but as the Christiain Religion grew and increased into esteem, so increased the House of God from Woods and Mountains, 
Matth. 3.1.  
Matth. 5.1.  to Rooms and Chambers within doors; from Rooms and Chambers, 
1 Cor. 16.19.  to Chapels, 
Rev. 1.20.  Churches, and Cathedrals.  
Solomon's Temple was not from the beginning, no more were ours, but arrived by an orderly growth to what perfection they now appear at: Damnable then is their opinion who would not allow of Christ's House to be one inch bigger, nor one glimpse lightsomer than she was in the primitive and persecuting times of Christianity. Now let but reason be the Judge how foul and cruel this Hellish tenure is to be satisfied in nothing better than the ruin of Christ's Temples, that with those wretches in the Prophet, 
Haggai. 1, 4.  can be content to let the Houses of of the Lord lie waste, while their own Houses are seiled and complete: Of a certain the maintainers of this wicked opinion could willingly see with content of mind another barbarous and persecuting Herod alive, a people as refractory as the obstinate Jews, and all to lessen the Lords House to crucify Christ over again, to swim and bathe themselves in Orthodox blood; why this must be, and nothing else could be looked for otherways, should the House of the Lord be brought down to its primitive dejectedness, Christ must be murdered in his Ministers and Professors, for there's no truer Omen of the people of God's calamity, than when the House of the Lord is held in contempt, and by Heresy and Schism eclipsed. Oh how doth Jeremiah mourn for the breach that he saw made in the House of God The Prophet David could not sleep neither night nor day, 
Psal. 132.1.  but was in a continual discomposement of spirit, until he had found out a place for the Lord to be worshipped in. Lord remember David in all his afflictions. He would not climb up to his bed, until he had found out a place for the Lord to be worshipped in: What saith the Prophet, shall I dwell in Cedars, and the Ark of the Lord without doors under Curtains?  
'Tis observed in this very thing, that even Pagans and Infidels are careful to build Temples and glorious Oratories for the worship of their false Deities, and shall Paganism outstrip Christianity? Shall they worship their Idols in Temples devoted and set apart for that use only, and shall not Christianity have a consecrated House set apart for the true God to be worshipped in? Heaven forbidden Oh such impiety, it is the very road to Atheism, for that soul-damning sin, 'tis commonly entered upon much like the pleasing sin of theft, it gins with a pin, and ends with a bigger thing: thus ill-principled men, not being fastened by grace into God's true Religion, first begin to rob God of one small Glory, then of another that's bigger, until they have robbed him of all that they can or dare. First, they begin to cavil and grumble at the number, as well as the bigness of our Churches, then at Revenues; Oh sie, cry they, it's too much by half: Next at the Ornaments, the windows they are too gaudy, this Altar that's too superstitious, the Commandments too Mosaical, the Bells they make too much noise, and then at the last they strike at the whole; why not another House, as well as this? Thus from one objection to another, they never leave objecting, until they have objected God quite out of doors, and his House into a disesteem. But this is not all, they stop not here; for being given over to a reprobate sense, as the Apostle well notes, the Devil is still animating them on to further mischief, and denial of goodness, for from a disesteem of God's House, they come to a disesteem of the pure and sacred Word of God, which is able to make the whole World wise unto Salvation; they then pretend they have no need of Scripture, ti's but a dead Letter, cries some wretches, they have a quickening spirit within them that informs them all things, there's too too many of these that from a denial of God's House comes to a denial of his Word, and from that they arrive at last without Gods restraining grace to that woeful pitch of reprobation and eternal damnation, even to the denying of the Lord that bought them; and this was too plainly seen in our late blasphemous and rebellious times, when almost every apostatising Sect dare take the Wall of God's pure Worship, turning Religion into the Channel; Nay some there were that imped themselves into that pitch of impiety and and strange audacious boldness, 
James Naylor the Quaker entering the City of Bristol on an Ass.  that Phaeton-like presumed to take upon them the reins of government as the Son of God, assumed his name, entered the City with shouts and acclamations of Hosanna. Now what more horrid blasphemy could be acted than this in the face of God, Angels and men?  
It is dangerous my friends to fall out of God's protection into Satan's ruin, to forsake the Living Water, and to dig unto yourselves Cisterns that will hold no Water.  
It is observed that naturally Religion and serving of God, 
Dr. Brownrig Bishop of Exeter.  consults with the Shunamite, If there be a God and Religion, than there must be a Worship; and if a Worship, than a Tabernacle or Temple; and if so, than it must be answerable to his glory in a comely manner. Let us but consider the amiable beauty and resplendent glory of that Temple which Solomon built for God, the great care, cost, pains and industry in the building of it, that all things in some measure might be answerable for the entertainment of so great a God that was to dwell in it. The Gold was fetched from Ophir, 
1 Kings 5. Ch.  the Cedar Trees from Lebanon, the Brass from Corinth, 
Josephus.  the Curious Workmen from Tyrus, and all to erect up a Fabric for God's Worship; and now to all this zealous industry of Solomon, 
1 Kings 6.12, 13.  see what an encouragement God adds to it concerning this House which thou hast built, If thou walkest in my Ordinances— I will dwell among the Children of Israel, and will not forsake my people Israel. And accordingly as God did promise, so he performed; for when the House was finished and made perfect, God descends in a Cloud and takes possession of it; 
1 Kings 8.10.  and this God did for two purposes; First to keep the Founders off for laying any Title, Claim, or After-interest to that which he had reentered upon, and made his own by lawful possession. Secondly, to imprint a reverend acknowledgement of the house from all men, that that place must needs be holy where God dwells and inhabits.  
But here I know some will be ready to step in and say, Why? 'Tis known that all this glory and cost which was bestowed, on Solomon's Temple, it was performed in the time of the Law, which we have nothing to do withal. Now how easily may this be answered? Is not God the God of the Law as well as the Gospel, and of the Gospel as well as the Law? Is he not Alpha and Omega, the Beginning and Ending? Is he not to be worshipped now as well as then? Hath he not a Temple for ever? And though our Saviour's coming abolished the Jewish Ceremonies, the Sacrifices of the Law by offering up himself once for all; and though Moses gave place and resignation of precedency to Christ, all this and what ever he did, it aimed not at the abolishing of the Temple, or converting it to any base and inferior use: No our blessed Saviour is so far from pulling down this glorious Temple built to his Father's service, or to allow of any employment that it should be put to beyond what it was fitst intended for, that he undertakes to correct the Jews unhallowing of the same, and to let them roundly know that it was not fit such a holy place dedicated to his Father's use, should be made a place of Mart and Trade, It's worth our observation, and it doth much conduce to the Church's benefit, if considered, the ardent vehemency of our Saviors zeal; at this time only, and at all other times, calm, the Jews spit upon him, buffeted him, and scorned him, crowned his head with thorns, nailed him to the Cross, yet all this and more stirs him not, he passes it away in silence: But oh the abuse of his Father's House, that moves him to a heavenly anger, I and the sequal plainly confirms it; for he never stands much to pause and argue with them for their unreverent carriages and performances in the House of his Father, but gets him a Whip of Cords and to work with them sound; 
Matth. 21.  He overturns the Table of the Money-Changers, and leaves them scrambling for their Coin, and makes the Dove-Sellers take up their heels and fly for it, and in the general tells them all, It is written, 
Mat. 21.13.  My House shall be called a House of Prayer, but ye have made it a den of thiefs. Blessed be this holy precedent that our Saviour hath taught and left us, by it we see we ought not, nor must not suffer the house of the Lord to be used irreverently, or to be abused, or turned to contrary ends from what it was intended. And we find to back this precedent the good Apostle St. Paul following the example of his Master Jesus, he severely corrects the Corinthians for their unseemly behaviour to the House of God. Now these Corinthians it is supposed had had the House of God so long in their own houses, by reason of persecution, that they began to esteem it no better than their ordinary dwelling where they eat and drank, feasted and reveled: but mark how sharply St. Paul takes them up for it. 
1 Cor. 11.22.  What have ye not houses to eat and drink in; but despise ye the House of God? Here St. Paul argues the difference between a common house and the House of God, 
Being the Material Church.  I and thus God himself of old commands a reverence to his House, for when God gave the Commandment to the Children of Israel that they should keep his Sabbath, see what he links to it, you shall keep my Sabbath, 
Levit. 26.2.  and reverence my Sanctuary; as if the Sabbath could not be kept in a right holy observance, without a reverend respect to the House of God.  
But here I know some others will be apt to say, They could like it may be the place that is appointed for Worship, were it not for this, the Founders and Builders of them were Idolaters, they worshipped false gods, as Images, and the like, and therefore say they, we hold them not fit for the true God to be worshipped, because they were first set apart and devoted to false gods.  
To this I answer, That we are not to forsake the House of God, now in being, because Idolaters first founded and built the House before it was the House of God, for know that it was not the first founders or bvilders of the Houses or Churches, made them the Houses of God, but the holy and reverend Dedication and Consecration of them since, and were not this allowable, undoubtedly our Forefathers would not have received the Temples of Idols, 
Pet. Ma●t. Com. Pla.  and converted them into holy Houses where Christ should be worshipped, and those Revenues that were dedicated to their Gods and Goddesses, to Plays and Vestal Virgins, to the repairing of Churches, and maintenance of Ministers, whereas these things did not only at first serve Antichrist but even the Devil himself; you might as well deny almost every thing that you necessarily and commonly use, as this. For know if you will use nothing that hath been dedicated to Paganism or Idolatry, you must drink no wine; for the Heathens consecrated it to Bacchus; nor eat no bread, for they consecrated it to Ceres; Water to Neptune, Learning to Mercury, but this observance were ridiculous; for as learned Mr. Hooker speaks in his Ecclesiastical Polity, Idolaters may judge even what is decent about external affairs of God, as of greater things that are true, yet nevertheless what ever Idolaters hav● thought or done idolatrously let it be abhorred, yet of tha● which is good even in evi● things God is the Author; Fo● should we forsake those part● that are good in Idolaters, we might forsake many things and those substantial too without which there would be no salvation; we might then cease to believe in God the Father, Son, and Holy Ghost, with other necessary points, all which Papistical Idolaters believe, and maintain. But in this we ought to be very careful that we do not press and burden the people of God with any such bondage, as to let them use nothing that Idolaters hath used, being lawful before God. I ask the Question whether the people of God did disown the Ark because the Philistines played and sported with it? It was not their carrying of it from Gath to Ekron, and from thence to Askelon, no they received it with joy, when once God returned it to them again? Were the people of God to disesteem the House of the Lord, because Manasses was an Idolatrous King, and built up Altars in the House of the Lord unto false gods, 
2 Chron. 33.  and worshipped them when he had done? No upon the Lords chastising of him, and his returning to the true Religion, pulling down those Altars that were built up to false gods, and erecting an Altar to the true God, the same House continued serviceable still; thus the consecrated Censers that Corah and his Complices used, 
Numb. 16.37.38.  were not to be thrown away, though they employed them to a most profane use, no more are our Churches to be refrained, because they have been Idolatrously abused (as I have noted before) for if we must pull down our Churches for former pollutions, then have we work enough to do, not only in respect of the Papists abuse at first, but in respect also of the late abominable corruptions, that the last wicked times stained them withal; for it is not unknown to many, that some of our Churches which were consecrated to God's service were then converted to base and abominable uses, very few to any good; for those that they did not make Stables, and Beware houses, they made them the Conventicles of Blasphemy, Nonsense, and Rebellion; for in them they have with more than ordinary confidence prayed as they called it, to the God of mercy, that he would assist them in the work of revenge, and destruction against King, Priest, and People; in them they animated the Father against the Son, and the Son against the Father; 
See at large Reverend Dr. King, Bishop of Cicister, in a Sermon 〈◊〉 preached before his Majesty the 30 Jan.  in them they maintained it was no sin to murder Gods anointed, to banish and illegally suspend his Ministers; sure then the Houses of God were sufficiently abused; Here the Church had cause enough to cry out, Was ever sorrow like mine? Yet all this, and more injuries offered to her, though they were great griefs in their time, yet not cause enough to make the People of the Lord to disesteem or forget her, but with Israel's Captives they still did sing, If I forget thee, Oh House of God, let my right hand forget its cunning. It is not any thing indeed that can be used against God's House that can make the Orthodox-christian  it; No, he mourns with her in adversity, and rejoiceth with her in prosperity, never forgetting her howe'er she is dealt with: There are too many, I would I could not speak it, that now appears in the vindication of the House of God, because they see she's highly favoured of the Lord; that should she ever be eclipsed again, which I hearty pray may never be, would soon draw from her, and prove the very worst of enemies. There is too too many of these false hearted Sycophants, that can cry all hail to day and crucify to morrow, that serve her more for profit than they do for love. Oh that the Reverend Bishops and my very good Superiors, with submission be it spoken, would think on some way to purge our Church from base temporising Pulpitters, such that whindle, cry, bemoan and fawn upon her in public, that too frequently stab her to the heart in private; that wait and pray for another wicked change; that they might be uppermost again, but from such false hearted Proteus' that turns to every side, that can be a prick-eared Fanatic to day, and a seeming Orthodox-Christian to morrow, that can off with a Jump, and on with a Cassock, that can swallow a large Scottish Covenant, without streining at it, from all such in the words of the Litany, Good Lord deliver us. But oh the true Orthodox-Servant of God, which stands unwavering to his original principle, that doth not say with him that went to Mass, 
To tullian.  Eamus ad communem errorem, Lets yield to common error. 'Tis not the torrent of common practice can draw the religious Christian from his true grounded resolution: 'twas not the proffer of a Living of a hundred a year, or Chaplain to Nol● could do it; they were like Shadrach, Meshach, and Abednego, they'll die first; they are no starters, nor flinchers, but like David's Worthies stick to her in all her troubles; Sons of the Church, and not o● the Kirk; they are bvilders and not destroyers of the House of God; that repair her breaches, and not rend them wider; that reverence the House as the Habitation of God, and not scornfully set by it as a place of no worth or value: of a certain I may speak it, and that within compass, that there are none but a sort of mad and perverse Rakehells that sin against the light of Reason and Conscience, that will not allow God the same benefit they have themselves to dwell in a house; but let such inveterate and erroneous judgements aim as destructively as ever they can against the Dwelling of the Lord, God hath, and shall for ever have a House for his Honour to dwell in.  

For while there is a visible Church upheld by God, so long will there be a material house for his people to worship in, kept up by the same power; for 'tis not the devil nor man's envy, can harm either visible or material, but God's judgement for the sin and abuse of both is the cause of their destruction, and demolishing.  A House built upon a Rock, the gates of hell shall not prevail against it, and of a certain that House must needs be strong then where Omnipotency is the Head of the Building, and a continual Providence to support it; Read but the ancient prophecy of God's house the stability, honour, and dignity of it.  

Though these Scriptures are by most taken by God's visible Church, and not for the material Church made of wood, iron, and stones, yet if we consider that the visible Church of God's people cannot well worship God without a place set apart to worship him in, we may in some sort establish a perpetuity to these our material buildings which we call Churches, and think them, at least some of them, to be built on a Rock, against which men's malice shall not prevail.  And it shall come to pass in the last days, that the Mountains of the Lords House shall be established in the top of the Mountain, and shall be exalted above the Hills, and all Nations shall flow unto it, and many people shall go, and say, Come ye, and let us go up to the Mountain of the Lord, to the House of the God of Jacob, and he will teach us of his ways, and we will walk in his paths, Isa. 2.2, 3.  
See here the Eminency of God's House, the Height and Glory of it! This is God's Hill on which he dwells; For the Hill of the Lord is like the great Mountain of Bashan, there's no removing of it: Oh how malicious then are those who would levelly the Mountain of God if they could, and bring in competition with the lowest Valley? Certainly these are wretches stamped after the Devils own heart, not qualified like David, after Gods own heart; who as it were dotes and falls enamoured with the House of God  

Psal. 26.8.  Oh how I have loved the habitation of thy House, and the place where thine Honour dwelleth. 
Psal. 5.7.  And again, I'll come into thy House in the multitude of thy Mercy, and in thy fear will I worship toward thy Holy Temple. Thus Holy and Religious men makes God's House a place of Fear and Reverence, they do not  it, or rush into it hand over head, making no difference between the House of the Lord and the Market; of a truth they are acquainted with better things, they follow Solomon's direction, 
Eccl. 4.17.  Take heed to thy foot when thou interest into the House of God; they are wary in all their carriages whilst they are there, demeaning themselves according to the sanctity of the Place, they'll not in any action wilfully tread awry, they know it is God's House, and accordingly must behave themselves in it: but now the contrary, is too much the sin of our times and unreverence to the House of God; we concieve meanly of the House itself, and accordingly we demean ourselves both in it and towards it: Few in our age say with Jacob after his dream, 
Gen. 28.7.  How fearful is this Place, this is none but the House of God But indeed it cannot well be expected that those that have no respect towards God's Commands, that they should have any towards his House; for it is a plain infallible mark or sign, that those that have no esteem to God and true Religion, they can have no esteem towards his Dwelling: there are many, and a very great many of them too, that can be content to give God some slight and cheap observance, but if there be required from them something more than ordinary to be given for the Honour and Dignity of God, either to build Churches, or to repair those that are built; to contribute to the maintenance of their Minister, if he have not a sufficient competency of his own, in these or such like cases, most men are apt to draw back, accounting that God and Religion best that's best cheap, thus when Self-love sways us, 
Dr. Brownrig late Bishop of Exeter.  we are all for ourselves; but true love seeks not his own so much as the glory of God. 'Tis worth our, observation to consider Peter's care in offering to build the Tabernacle upon Mount Tabor, Master, it's good for us to be here; 
Luke. 9.33.  Let's build three Tabernacles, one for thee, one for Moses, and one for Elias, mark how careful he is to build Tabernacles for these three, but takes no care for himself, he offers to provide for them against wind and weather, and takes no notice of his own shelter; and from this we may observe, that true love to God and his Church transports a Christian out of himself, making him to forget his own comfort in respect of God, to take care for building God's Tabernacle before his own. Tertullian observes not any that followed Christ that ever questioned how they should live, None said, Non habeo, quo vivam, Pietas non respicit vitam, multo minus victum. It's enough for them to be in famulatu Christi: attendance upon God should be always or at least our first business, we should always give God the precedency of being served; first his House being first built or repaired, 
Exod. 23.16.  and made serviceable before our own; His absolute deuce first tendered before we reckon any thing to be our own, 
Levit. 23.14.  
Levit. 25.23.  we must have a care of playing false play with God, 
Mallaki. 1.13.  tendering any thing unto him that is unperfect, or detaining any thing from him that is his due. Abel makes choice of the best of his Flock, but Kain takes no such care, that which comes next to hand will serve Gods turn well enough, he thinks; but our God abominates all such usage: he must have the best or none, 
Numb. 18.12.  The best of the Oil, the best of Wine, and the best of the Wheat, shalt thou offer unto the Lord: God accounts it fraud and cozenage to have the coursest Grain, the least Heap, the lightest Sheaf. The Jews have a Witty saying amongst them, That Kain was a covetous man, and his sacrifice smelled of it; and truly the same saying may be verified in many in these our days that what they offer to God and his House, it smells of covetousness, they will as soon part with their lives as with any thing with a free heart towards God, the service of his Church, and the maintenance of his Ministry. Hence it is that the Ecclesiastical Laws are so great an eyesore and trouble to many, because with Joshuah they commands the People to worship God, to repair his House, to maintain his Ministers, to live orderly and soberly in all godliness of life; and for this reason do most hate the Laws and Institutions of God, because they stand in opposition to all Profaneness, wilful Liberty, Sacrilege, and Rebellion.   

THE Common Service.  
PUlbick Prayer before God it's an utterance of good and wholesome words in an orderly form so exactly couched, and forethought on, as may be fit in an humble manner to be offered up unto the God of Order; therefore when we prepare for the House of God we must also prepare in a fitted readiness, what we shall have to say unto God, when we come before him; If for pardon of sin and begging of supplies, if for giving of thanks for blessings and mercies received, deliverances obtained, why all this and whatever we shall, or may have need of to put up to God, must be seriously and devoutly forethought of, to which intent there hath been, and is at this very day fitted for our occasional wants, holy and profitable Supplies, the Divine-Service of the Church planted for a stable Worship, and Service to God for ever; So that none might rush into his sacred presence, and there pour out before the God of Order and Holiness, a long and tedious oration, the most None-sence, 
These were the common effusions of oliver's Saints,  Blasphemy, and Rebellion, with hums and haws, coughs and impertinent fetches. Now God of old, to prevent this strange and irregular boldness, prescribed a Set-form of Worship that men might not take up that boldness to speak any thing before him rashly, especially the Guiders and Pastors of his People, And the Lord spoke unto Moses, saying, Speak unto Aaron and his Sons. Thus shall they bless the people,  
1 The Lord bless thee and keep thee. 
Numb. 6.24 25, 26.   
2 The Lord make his face shine upon thee, 
God himself did frame to his Priests the very speech wherewith they were charged to bless his people.  and be merciful unto thee.  
3. The Lord lift up his countenance upon thee, and give thee peace.  
Not leaving the blessing to their own extemporary effusions, 'tis plain enough known, and that beyond the reach of contradiction; that the ancient People of God, the Jews had a particular Liturgy, a Form of Divine-Service extracted out of the Holy Scripture as a constant Service for their approach to God upon all occasions, their Benedictions being penned by the Masters of their Synagogues; 
See Dr. hamond's Practic. Catech.  Now this their Form of Worship as it was ordained for an exact Service to God, so was it also intended to prevent the true Religion from all corruption in Doctrine, that God might be served in all places with one and the same Order and Form of Divine Worship; And as the Jews had their Forms of Divine Service, so had, and have the Christians also: 
Luke 11.1.  John the Baptist taught his Disciples to pray by Form, and our blessed Saviour himself left us a Form of Prayer, to signify his allowance of that way of Worship, and to prevent all temeritious effusions, as also to take off all quarrels that might arise by the spirits of contradictions: Our Saviour doth as it were stand up, and speak to his Disciples, to whom he was to leave the government of his Church after his Ascension, my friends, to take away all disputes that may be amongst you, what kind of worship my Church shall be served withal, when ye pray say, Our Father, etc. 
Luke 11.2.  And as the Christians had their Set-forms of Prayer, so had they also their Psalms and Hymns, 
1 Cor. 14.26.  and all to make up a complete Liturgy; 
Matth. 26.3.  For when they had sung a Psalm they went up into the Mountain; and as the Jews had their Songs of Moses and Daniel, 
Luke 1.46.  so have the Christians the Songs of the Virgin Mary, 
Luke 1.68.  Zacharias and Old-Simeon. 
Luke 2.29.  And these are those which the Apostles doth so often say, 
1 Cor. 14, 15.  I will pray and sing with the Spirit. And again, 
Eph. 5.19.  in Psalms, and Hymns, and spiritual Songs, making melody to the Lord with my whole heart. Now we know that Hymns and Psalms, and such kind of Prayer and Praises are not to be canvised on the sudden, but to be premeditated and framed aforehand. I, but will some say, all that St. Paul performed in this kind, he did it by the Spirit, he prayed and sung by the Spirit. All this we own, God forbidden else; for know he that ventures upon any Form of Prayer, or Hymn, Psalm, or Benediction, without a devout and holy Spirit prepared for the work, doth rather prattle than pray; howl than sing Psalms. All Gods Prayers must be prayed with the Spirit, or else they fall under the scandal with those that the Apostle so long ago corrects, That they use a Form of Godliness, but deny the power thereof.  
They therefore do very ill and uncharitable to the sacred Prayers of God's Church, to stigmatize it with that infamy, crying of it down, that it is barely carried on by Form without any power, as if all Service and Devotion dwelled only upon external performances; but they that speak it without book, they know not what they say; for indeed how dare any take up that boldness to themselves to judge the heart of man, when none knows it but God. If our Worship be only formal and hypocritical, as many say it is, I ask the Question how they know it? Our words in our Service are God's words, our gestures and carriages with our habits, are decent and comely, when we perform our Worship: Now what is within us, none but God knows; for let the worst of our enemies stand and behold our Order, they must if they will speak truth, 
When our service is performed with musical voices & devout hearts according to the old Latin verse; Non von sed votum non chordula musica sed cor. Non clamour, sed amor cantat in aure Dei.  say that surely this is the place where God dwells; I must confess we cannot free our Church altogether from sinful Pastors, as well as refractory people; for there hath always been Mixtura Ecclesiae from the beginning, and will so continue: Kain and Abel are the Church's Representatives, who shows a mixed temper and composition of the Church from the beginning; substantial and falsehearted attenders on the Altar of God; 
Aug Ep. 145.  Ad huc arca continet corvum & columbam. Clean and unclean birds; the Dove, and the Raven are both in the Ark and House of God. And this hath been of old, and will continue until the great Shepherd shall come and separate the good from the bad, till than they feed together in the same pasture: But however though there be, and must be a mixture of good and bad Ministers and People, yet the pure Worship and Service itself is unspotted. Prayer and Praises have no errors, Humanum est errare, but God's Service hath none; And moreover in reference to the foregoing relation, it hath been, and is always the industrious care of the Fathers of the Church, that none should be admitted to holy Orders to attend upon God's Altar, without they did seem and appear to be as well grounded in Grace as Learning, that their offerings that they should offer up to God in his holy Sanctuary, might be spiritual and not carnal; for there is nothing more hateful to God than a Formal Devotion without the Spirit, therefore when we pray in the Liturgy we pray earnestly for the assistance of the spirit of God. Wherefore let us beseech him to grant us true repentance, and his holy spirit, that those things may please him which we do at this present. 
See in the Absolution.  And when the Minister blesseth the people in the Lord's name; The Lord be with you, 
See after the Creed.  he's answered by the whole Congregation by way of retaliation, and with thy spirit. And again in the Litany we pray, 
See the Litany.  That it may please God to give us true repentance, to forgive us all our sins, negligences, & ignorances', and to endue us with the grace of his holy Spirit to amend our lives according to his holy Word. And so in many other of our several Collects and Prayers, we beseech God that he would send down his Spirit upon us to guide and direct us. How wicked then are those men that abuse this holy Worship, calling it a Form without a Spirit? & have given out in their preaching & writings that we deny the spirit to have any exercise in our Worship, when God he knows it is our earnest begging, and entreating of him continually, when we appear before him in Prayer, that he would ever assist us with his holy Spirit: They therefore that do not take the Worship and Service of our Church to be Spiritual and Divine, are led and conducted by no other spirit but the spirit of Error and Contradiction. For know the Service of our Church performed cordially and sincerely, it is a pure holy and acceptable Service, it is as pleasing Incense in the Nostrils of God, when it is fired by the ardency of Faith and true Devotion; when the Church's Worship is jointly and universally performed throughout her several Congregations, observing and obeying one and the same order, though but a Church militant, yet she fairly by imitation represents the Church triumphant, which praises God in a joint Communion, they all sing with one and the same Form; Holy, Holy, Holy, Lord God of Sabaoth, whereas a disorderly Devotion in the Church, must surely as much affront God as amaze the people, when the whole time at Service shall be spent in throwing out corrupt and indigested words as they happen to come uppermost, some right, some wrong, the Hearers spending their time in nothing else, but in listening and considering what their extemporary Preacher, or rather Prattler, with his long fetches and turns will drive at; at last being often out, but seldom in, it is therefore no wonder at all that many times the people complain that their Guides are dark and dubious in their directions, being so often lost and at a stand themselves in the very prescribing of their Rules: whereas our Service and Divine Worship it is even a guide to the simplest and lowest of men; for certainly he must be of a very shallow capacity that cannot join with the Minister in our Prayers and Services; And undoubtedly those Prayers doth most good that are performed knowingly: Ignorance in the Worship of God is the mother and breeder up of Error. 
Matth. 22.29.  You err, saith Christ to the Sadduces, not knowing the Word. He that prays ignorantly, reaps little profit by it, whilst he that prays understandingly, reaps wisdom unto Salvation. Oh what a goodly and comfortable a sight it is to see both Pastor and People praying in a joint agreement and communion; for of a certain those Prayers and Praises are likely to do most good that are performed understandingly, as well as publicly: for as Doct. Hamond observes in his Practical Catechism, that the Union of many hearts being met together are likeliest to prevail, and the presence of some godly may bring down mercies upon others whose Prayers hath no promise to be heard, especially performed by a consecrated person, whose office is to draw nigh unto God, to offer up Prayer and , as an Ambassador between God and Man. Oh 'tis a glorious sight to behold these sacred performances to be done with zeal and devotion; Certainly, as Jacob saith, it is the Gate of Heaven. Holy-Prayer is that which pleaseth God, & advantageth Man; And if Prayer, then seemly and orderly Prayer, and what more orderly and seemly than the Holy Service that is now, blessed be the Lord, amongst us; the worst of our enemies cannot say it is a mystical or intricate Worship delivered in an unknown Tongue, or embroidered with canting terms, such as many of our adversaries Prayers are more befitting a Prologue of a Comedy, to create laughter than stir up zeal; the worst they say of our Prayers, they are plain and homely, but these are unchristianlike Reproaches; as if any thing that acquaints the soul with God, or conducts it to Heaven, can be too plain and obvious; but if plain, as they say, let them know it is the plain Word of God, that Word which is able to make us wise unto Salvation; For know that our Prayers, Psalms, and Benedictions, are the most of them extracted out of the Word of God, and are methodically placed in an orderly advantage for the glory of God's Praise, and the blessed benefit of his people that draw nigh unto him. Sure then those orderly and premeditated Prayers and Praises taken out of the Word of God, may I hope as well for their antiquity as their worth, plead the pre-eminence before the effusion of long and tedious extemporary Prayers, made by the vain and bold imaginations of some Squander-headed fellow.  
But here I suppose some may be apt to step in and say, Were your Service made up only with Prayer and Praises, we might it may be sooner agree and assent to them, but they are mixed with Prayers, and Hymns, and Psalms, and Chapters made up altogether, it appears not at all so advantageous and profitable as if made up with Prayers and Praises only.  
To this I answer; our Saviour Christ left the government of the Church upon his ascending up on high, unto the Apostles, and their lawful Successors, commissionating and binding them as Paul did Timothy at Crect, 
Tit. 1.5.  to settle and establish all things in an orderly advantage, as well for the praise of his glory as the good of his people; now whereas it is commonly objected that the mixture and variety that is in our Service makes it not approved of, nor followed by many, I thus vindicate this point in opposition to their erroneous mistake; for know that the Service of our Church would not be so profitable, nor so like to a true Worship that must be offered up to God, were it not for the change and succession that's in it. Thus I make it appear to all reasonable men, viz. When we approach to the public Service of the Lord, we come or at least ought so to do, to make our confession of what sins we have committed against him, 'tis but fit, considering the foulness of our offences, to prostrate ourselves upon our knees before the throne of his grace, and there acknowledge with tears the pollution of our souls, saying, we have erred and strayed from thy ways, etc. upon which articular acknowledgement the Minister for comfort and consolation doth pronounce God's proneness to forgive and have mercy upon Submission, which being performed, and the soul eased by Prayer, then to rise with a reverend posture from the Knees with Praises, O come let us sing unto the Lord, etc. upon the ending of those Praises then to place yourself decently as in the House of God, waiting and receiving with an open Soul those holy instructions from God's Word that shall be read unto you, and first the Psalms of David, Gloria Patri being ended, than a Lesson out of the old Testament most commonly relating to the ancient promises and kindnesses of God to his Church, in consideration 'tis but meet to give him praise, singing or saying that sacred Hymn, Te Deum Laudamus. We Praise thee O God, etc. then after a Lesson out of the New Testament declaring the performance of his promised mercy to his Church, to sing another Hymn, Blessed be the Lord God of Israel, etc. then stoutly to stand with a direct body, as well as an even soul, like a true heroic Soldier of God, and make a confession of thy Faith, speaking with an audible voice, I believe in God, etc. then to bow yourself in Prayer before God, for divers necessities of humane Nature, 
The Lord's Prayer and other invocations with the Litany.  not only for yourself but for others, the King, and the whole Kingdom, yea even for the converting of your enemies; then after a special prayer for Grace and Sanctification, the ten Commandments, with the Epistles and Gospels being distinctly delivered unto us, the one containing our duty both to God and man, the other having aspeciall relation to the work of our redemption; 
See a Peice Printed at Cambridge 1642 called the Protestant Account.  all and what ever remains of the service of the Church else being in order and due manner placed for the Glory of God's Worship, and the convenient advantage of his People's Souls, must needs be approved of from God, and all good and Religious men.  
But I know some others will be apt to say for all this, That though the words may be good and the Order plausible, yet the length and tediousness of them keeps them longer out of the Church than they would be: Oh say some, they stop us an unreasonable while from hearing of the Sermon, and were it not for this fault, we would hear them oftener.  
Why these are strange expressions, and too often used in this sinful Nation, that Prayer and Praises unto God should be counted tedious and irksome, this is quite contrary to the Apostles saying, Pray continually. Now whereas 'tis objected that the Prayers of the Church keeps people from the Sermon too long, 'tis a folly beyond wonder to consider it that ever people should be so ignorant of the excellency of Divine Prayer and Praises, which are the golden Keys that open and shut the gates of Heaven; that wrestle with God, and command his mercy down, as it were, that this Sacred Worship should be jostled out of the Church, or at least so little set by, that Preaching a thing that hath been more commoner in our age, to savour of wit and humour than any true devotion, should be preferred before it. I must confess I have been always, 
God forbidden I should deny the Ordinance of sound Preaching but the abuse of it I abhor from my heart, when Sermons leds people to Heaven, Oh then they are good, but when they direct for Hell, when murder and Rebellion is the Theme of the Pulpit, and confused Extravagancy the whole matter that's raised from it, then to hate such Preaching is commendable: why this was the preaching of the late times, and too many I am afraid use it still, this was the vomits of the Pulpit when that wretch Peter's assumed the Chair of Canterbury.  and am still a Lover of true Preaching, but not at all of that which many call, and would have pass for preaching, to name a text and then to talk any thing that comes uppermost from it; either to run so far from the text as never to come near it after once named, or to crowed so close to it as to screw it beyond its height, making the true word of God to speak that which it never intended, certainly such preaching as this must much abuse the word of God, the Hearers, and their own souls that vent it, when as a neat, acquaint and zealous exposition upon the words is commendable with allowance, to Paraphrase with sincerity & truth, neither wresting the word from its intended scope, or drift, nor assuming to be so bold as to think by your Comments you have outstripped and gone beyond the word of God, as well for worth of matter, as excellency of stile, this were an abominable arrogancy, and yet this is a crime too frequently entertained abroad, to esteem Calamy and baxter's prating before God's word, alas they conceive that these men have outdone Christ and his Apostles for preaching to the purpose, the common consequence confirms this, for many had rather go five miles to hear one of these fellows talk frightful whimsies from their own brains, than to go one quarter of a mile to hear our Saviour Christ's Sermon which he preached on the Mount; 
Matthew 5.1  
Acts 2.37.  Peter's converting Sermon to the Jews, with other of Christ's and his Apostles works. The holy Testament which being read unto us with a pure heart, and we receiving of it with the same, undoubtedly it is the only preaching of all preaching that doth most good, for what can be safer to be preached than God's pure Word which is able to make us wise unto Salvation? and though expositions have crept into esteem amongst some, yet I think that Christ and his Apostles Sermons left for our instructions, are to be approved on before all other works of those that love God. And next to the holy Bible, the Service of the Church pleads for pre-eminence before any thing that shall appear for Service before God; for know that Prayer and Praises are the essential Worship of God, it is the Coin of Heaven, it answereth all things, it pleaseth God and pleaseth Man, we have no other way to come unto God but by Prayer (through our Lord Jesus Christ) Prayer brings us into his presence, and shows us the light of his countenance; if God be angry with us, Prayer pacifies him and makes all well again; if we are in sorrow, Prayer comforts us: see this in Hannah, a woman of a sorrowful Spirit, Prayer makes her look Cheerful; If we are in prosperity, it still refresheth us more and more, like Moses in his Communion with God on the Mount, our faces shine by it, our hearts are more clearly revived.  
I but say some, this Common Prayer is so mean a thing, that even a Child may read it that can but read almost any thing, it is so inferior that we cannot esteem it with that worth as our Pastors would have us.  
This sounds something like that sin of Corah and his complies, to think meanly of the Service of the Church, that any man is able to perform the Ministerial offices as the Priest particularly consecrated for the work, but the punishment of Korah, 
Numb. 16.  Dathan, and Abiram, to those that have read it; should be a terror and a sufficient warning to stave them off from such a cursed opinion. I ask the Question, do you think that a Butcher or a Slaughterman brought up to that Profession, could not strike down an Ox with more slight and agility than a Priest, or Levite? Why yes, no doubt but he could, common reason answers this; but this was not suffered in the Temple to be done, none but those that have an express warrant must officiate in God's House; 'tis true you may read the Prayers of the Church to the people, but by reason you are not consecrated to that particular employment, it cannot be suffered by any Christian allowance: Strange fire it is an abomination unto God: The Jews Liturgy it was as plain and easy to be read, as our Service, do you think that the Laity could not have read the ten Commandments, the Song of Moses and Daniel, the Prophecies, the Psalms of David? why yes, no Question but those men might have read these words, but not to any effect, but Aaron and his lawful Successors appointed and set apart for the work by God; for when the people are to be blest; 'tis Aaron and his Sons that must give them the blessing in God's name, 'tis God's Commandment, Joel the 2. and the 17. Let the Priests the Ministers of the Lord weep before the Porch and the Altar, and let them say, Spare thy people, Oh Lord. 
Malachi. 2.7.  By the Priest's lips must the people learn knowledge: He that heareth them, heareth me, saith Christ? And he that despiseth them, despiseth me. See here then the true dignity of a Minister, his Calling and Vocation is both sacred and eminent. Now as Mr. Sandcroft observes there are a sort of men but of yesterday, 
Mr. Sandcroft in a Sermon at the consecration of Bishops.  that would pretend to be wiser than their Forefathers, the whole world, yea even Christ himself, which undertakes to thwart the ancient Decrees and Purposes of God, as to the ordering of his Service and way of Worship, a sort of men that know God and Religion no otherwise but by mere notion, that are Christians from the shoulder and upwards, that whatever their brain conceives, their tongue talks it for infallible Revelations; but in the Words of the Litany, From all such good Lord deliver us.  
They that deny the decent Order and Worship of God's Church, deny all that's regular and good, such think any thing will pass with God and serve his turn, his Ministers Dunces, and his Service Nonsense, neither to be called nor appointed, but to happen upon the office and performance by chance, and so by guests accordingly officiate, and perform; but our God is a God of Order, and must be worshipped in Order, not in confusion; his Priests must be consecrated, and his Service premeditated, or else it serves not his turn, let us square but one proposal by common reason in reference to this discourse: had we any business with an earthly King of some weight and concernment, wherein if we should miscarry in the delivery of our message, we should not only lose our suit, but incur the King's displeasure; how careful would we be to get words fit for our business, how would we forethink of them, be still premeditating, writing, correcting, and getting them all exact, that nothing might be misliked. Do you think our business with the King of Heaven ought not to be as carefully stated, forethought, and considered on, knowing that all vain babbling is abominable to him, and that we can never think to be too exact in those words that must come before God in the behalf of ourselves and others, lest like Zebedy we be repulsed by our ask we know not what? 'Tis ill jesting with edged tools, it is a strange presumptuous venture to step into God's presence with unthought of words and expressions, 
Eccle. 5.1.  Be not rash with thy mouth, saith Solomon, nor let thy heart be hasty to utter a thing before God, for God is in Heaven, and thou art on Earth.   

The White Robe.  
Cavils about matters indifferent in themselves, are too much the quarrel of the times, and that which makes the animosities the stranger, is this, that order and comely decency in God's Service makes the pure Worship of God despicable, and that is objected too as one of the main causes of it, 
The Surplice.  which in itself is the emblem of virtuous innocency, that that should keep so many off from serving God in public, as 'tis pretended, is more than ordinary wonder; Now this is a great grief to many that know the way to worship God aright, to see so weak a prejudice live and do mischief, and that upon no sure ground that it can keep footing on: but let Antagonists vent their furious madness against that harmless Robe, and we that wear it, let them proclaim we are Idolaters because we serve the Lord in it, in this we do appeal to God to judge between their cry and us; thus much we'll condescend to satisfy the world, we never do account ourselves the holier when this white garment is upon us, nor the unholier when it is off; we own this Ceremony, as the body doth a fine garment, for ornament sake, or as a late learned Writer speaks, The Ceremonies of the Church are as the body to the soul, the body being enlivened by the soul is very amiable, so Ceremonies with devotion is very comely. We use this Ceremony in the Church for ornament sake, and its significant resemblance being a habit fitted for consecrated Persons to draw near unto God withal, for what more fit than white, that suits with the affection of joy wherein God delights to have his Saints praise him. 
Revel 7.6. Malachi 3.1.  White it is the beauty that the Angels appear before him in, how then can any, nay dare any deny the Church militant here on Earth, that she may not signify something by action and rite which the triumphant doth really perform in Heaven? This wearing of the Surplice, or White-Robe at D●vine-Service, is an innocent, harmless and good imitating Ceremony, a thing more for order sake, than for any absolute necessity of Worship, is received into the Church, and made use of.  
We usually have at the Solemn Actions of Royalty and Justice, ornaments to beautify and set them forth, and shall we only in actions of Religion account ornaments a stain and blemish? did we make wearing the Surplice at Divine-Service a scruple in point of conscience, that if we left it off, and not use it it would incur our damnation, it might then prove a stumbling-block to many but since it is received into the Church, worn and made use of as a thing indifferent, yet by reason of the command of more necessity for comeliness sake, in God's House to be used, than not; I hope then without any offence it being thus received into the Church, it may still continue.  
I know some will object, We have no Scripture for the receiving of it into our Church: 'tis true, we have no Scripture to warrant it in particular express words, nor none to disallow it; 'tis of no great consequence whether we have or no, for we use it not as an express command from Gods own mouth, but as an indifferent Ceremony instituted by the Fathers of the Church for comeliness sake, and not so strictly enjoined as it is imagined; and indeed I suppose it is not necessary that we should have in Scripture express mention of these particular things we use in the Church, for this general is enough to know by Faith that things indifferent cannot harm them that are of a pure heart; But though we have not any Scripture that commends it to us, or any Scripture that disallows it to us, yet we may find in Ecclesiastical Histories reasonable satisfaction that the Ministers of God since the Law, as well as when the Law was in force, have diversities of garments to distinguish them from the Laity, as for their decency in their approach to God, Saint John the Apostle at Ephesus wore a garment called Petalum, 
Petalius Seu. Lamina. St Chrysistom. Tertullian.  Cyprian the Martin Pontius the Deacon testifieth, that when he was within a while to suffer death, gave his Barum to the Executioner, his garment of Dalmatia unto the Deacons, and stood in his linen garment. St Chrysistom, Eusebius, Tertullian, and other ancient Writers makes mention of the white garments that the Ministers wore in the Church of old, which doth plainly confirm that the Surplice hath been of ancient use in the House of God, I and that too before the tyranny of Popedom; though many say we fetch it from thence. But say the Surplice, or White Robe had been first invented by the Pope, I cannot be persuaded if it had been so, that the impiety of Popedom is such, 
Peter Mart●y in a letter to an English Bishop  that whatever she touches she defiles, and polluteth, whereby good men may not be allowed to put into holy uses any thing that her fingers have touched. Now this were a burden too intolerable for the Church of God to bear; certainly without harm, this garment may be used in the Church, provided it be worn and made use of with that respect we allow to it, and no other ways, for order and decency sake; and not with any superstitious and idolatrous intent.  
It is easy to discern how willingly men of itching ears and perverse minds, are drawn and kept back from God's pure worship, by the smallest of dislikes; men stamped after the old Proverb, that stumble at a straw, and leap over a block, that are so blinded by the Spirit of contradiction and averseness to that which is good, they think no way strait, but their crooked ways, a sort of refractory people spawned by the seed of blasphemy and rebellion, that had rather see Hewson in the Pulpit with a blue apron, than Reverend Laud in the Desk with a Surplice, an opinion as preposterous as the authors, men guided and steered as ships in a dark night before the use of the Compass was found out, by the rule of rambling, and dangerous uncertainty, for how many of poor ignorant souls, that know little or nothing of true Religion; that speak evil of matters out of their reach and capacity, more from a common received prejudice from others opinion, than any true experience of their own, crying down most of those things that they do by the hear-say of others; for I am persuaded that there is not one in ten of these people that are so inveterate against the Ceremonies of the Church, especially this innocent Ceremony of the Surplice, that have ever weighed their dislike against them, or it, in the scale of a moderate and discreet Reason, but at random abhor that which for aught they know, if they did but seriously examine the matters by charitable constructions, they might like esteem, and approve of those things which now they hate and abhor; for this is too evident amongst many that they pin all their Religion, like or dislike, upon the monstrous productions of the giddy-headed multitudes, taking their faith on trust from those that have either invented it themselves, or borrowed it of they do not know whom; not considering or consulting with truth, whether it may be safe to adhere to or no, which indeed is the evident cause of those miserable Shipwrecks that Heresy and Schism involves men into daily.  
Indeed did this Ceremony of wearing the Surplice, by being received into the Church, thrust or jostle out any of the Worship, or lessen the pure Service of God; or that it tended to any idolatrous use, that the people were to worship it, and to believe that without it no good could be done, than it were matter of sufficient objection and denial, but being only ordained, brought in, and received into God's House for matter of order and decency, I think it should not appear so odious as it doth to many: 'Twas the advice of Diogenes the Tub Philosopher that when we heard a man speak evil of another, before we gave credit to the words he spoke, we should consider whether he that spoke them had a prejudice or no, against the party he accused; intimating, that his word ought not to be credited that speaks out of prejudice; therefore when we consider the enemies of the Church, the little kindness they have to the Order thereof, of which God is the Founder; we know, and are confidently certain, that their inveterate venomous speeches against the Decency, as well as the Absolute Worship, is not out of any zealous consideration, but from a hellish and wilful uncharitable gainsaying, being too common like the argument of some silly women, that will be obstinate against truth and reason, because they will be obstinate; 'twere happy for many that they did not make it their business as they do, to cavil about the Ceremonies of the Church, for while their whole time is taken up in speaking against the Garments of Christ, it is to be feared they lose the Divinity of Christ: for commonly envy and prejudice it fills the soul so full that it leaves little room for aught else; besides take any of the haters of God's Worship and Order, they that spoke most against it, those forsooth will pretend that they are the most purely religious, not considering that the Apostle James saith, That he that bridleth not his tongue, his Religion is in vain.  
I could wish that all animosities taken up upon such grounds as these may die, for it is a shame to Christianity and true protestant Religion, that we that pretend to serve the Lord, of meekness, should delight in nothing better than quarrels and disturbances, and that too commonly about matters against which can be given no substantial reason; for shame leave off all childish and wilful perverseness, and be instructed, come into God's House, and embrace the truth, and with a charitable construction view these Ceremonies understandingly, and you will find them rather helps, than hindrances; rather Ornaments to beautify the Church, than pollutions to stein or blemish her; I am afraid there are some that when time was, spoke so much against the Church and her orderly decencies, when gain and rebellion prompt them on to what they did, that they are now ashamed to read their lesson backward, although in conscience they know they are wrong, and aught so to do! Oh what a wickedness it is to live wilfully in a known opposition to the truth, to deny those things which they know are very truth indeed. Come, come, for shame give no more occasion to Satan's predominancy, the Devil rejoiceth at the disorderly confusion that he sees amongst you, Satan laughs, and Babylon keeps holiday, both hoping and desiring the downfall of Protestant Religion, and undoubtedly that which they desire will come upon you, and us without a speedy unity, according to that saying of Christ, A house and City that is divided against itself cannot stand, this is infallible, and we must expect no other without an uniform assent to the ●●uth published in our Liturgy.   
FINIS.