A SERMON Preached in the Cathedral Church at the Triennial VISITATION OF The Right Reverend Father in God SETH, Lord Bishop of SARUM, Chancellor of the GARTER.  
By Samuel Fyler A. M. Rector of Stockton in the County of Willts, Septemb. 13. 1680.  
LONDON, Printed by E. T. and R. H. For Thomas Flesher at the Angel and Crown in St. Paul's Churchyard. 1682.   

To the Right Reverend Father in God Seth, Lord Bishop of Sarum, Chancellor of the Garter.  
My Lord,  
YOUR Command to Preach, and your Encouragement to Print this Sermon, have given me the Confidence thereunto to prefix your Name, and more especially yours, for that Respect you have to Truth, Loyalty, and Peace, the Promoting of which is my sole Aim in casting this Mite into the Treasury of the Church.  
I am fully satisfied, it will meet with a multitude of Enemies, because the Church hath many: but I look on't as a shame for that matter to concern myself, after its Consecration by the Blood of so many Martyrs, especially that Royal one, King Charles the First, who hath given us an Example, not to be Paralleled, but in one only, in that of our Blessed Saviour.  
I pray God grant (when his forty Years of Patience shall be expired, and so long he waits to see if a People will Repent) this Nation may not suffer for that Prodigious Wickedness (as we have just Cause to Fear) the like things that Jerusalem did for Crucifying Him.  
But my Hope is, it will not; and that for this Reason; because it was not the Clergy of the Church of England, nor was it any thing in her Doctrine, or Liturgy, that brought our most Gracious, and Religious King to the Block; but Rebels, Murderers, Traitors, Spirited by Achitophel's Chaplains, who, if they might have had Leave given 'em, would by this time near hand have Prayed all Christianity out of this into another World.  
God Almighty preserve his Sacred Majesty, that now is, from the Divinity and Mercy of such Men; and then I doubt not, but he will ever, as he hath done, proceed to Protect that Liturgy joyfully, which directs us to Pray for him so devoutly, showing itself in that Respect, as well as many others, to be truly Apostolical.  
My Lord, It would be Libellous for me to Recommend these things to your Wisdom and Care, because 'tis to move you to that which you already eminently do I shall only therefore Pray for your Lordship's Health, and that God would be pleased to continue his Blessings to the Church, and to this whole Nation, and so give off: only begging the Honour to Subscribe myself,  
Your Lordship's Most Humble, And Obedient Servant, Samuel Fyler.   
MATTHEW 6. 9 After this manner therefore Pray ye. 
MAny are the Sins of England at this day, which have even shaken, and seem still to threaten the Remotion of the Candlestick from us, which God avert. Among the rest, one, and that a great one, that stands in need of an Elijah, a St. John Baptist, another Word made Flesh to reform it; I think, I may truly say in the general, and wretched Neglect, and Contempt of God's Worship and Service: some in all places almost refusing to come to his House to Worship him there, Atheists, and they that separate; others that come doing it ('tis to be feared,) for Fashion's sake only, like the Jews (of whom God complains by his Prophet) drawing nigh with their Lips, while their Hearts are far from him. And I wish this were all to be said, but (the more's the Pity,) the Service bears the Blame, Men are Schismatical, and Faulty; and then, that they may excuse themselves, they are ready to say, God is not served after the right, and due manner.  
What an heavy Charge this is to our spotless Mother, which was once looked upon as the Beauty, and Glory of all the Churches in Christendom, is easy to say▪ but (the Mischief is) to wipe it off is not so easy. I question whether the Spirit of Prophecy, or a Voice from Heaven will do the turn, such is the Prejudice men have taken against so Excellent and Holy a thing as the church's Service is. For the Remotion of which, I wish the weight of so great a Task were laid on abler Shoulders, of one that 〈◊〉 sufficient for these things; but however I ●hall offer to the Ch●●●●es Corban as I am able, as appearing here purely in Obedience and Duty; in Performance of which, if I do any thing acceptably, I shall hold myself very well Content, as having no other Aim, then to serve the interest of the Church, which I pray God continue unto us with Truth, and Peace.  
In pursuance of this Design now, as it is but rational that I should pitch on some Words of Christ himself, he being the Church's Lawgiver, as well as Saviour, therefore called not only the High Priest, but also the great Apostle of our Profession, so I have accordingly done. For these Words that I have read are a part of that divine Law which he delivered on the Mount, Monti Sinaitico superstructo, as Dr. Hamond in his Book against Dalleus about Confirmation says, built not by▪ but upon the top of Mount Sinai; whereby he would intimate that he intended not the Abolition of the Law of Moses, and of solemn Services then in use, but only the Reformation and Perfection of them, as 'tis true he did not. And here I take my rise, on which to build my ensuing Discourse. For that this is the full design of our blessed Saviour in this Sermon of his, not to destroy (put aside Typicals) what was well set before, but to reform what was amiss, by reason either of the false Glosses, or ungrounded Traditions, and Practices of the Scribes and Pharisees, that sat at that time in Moses Chair, will appear in all its parts, as you may see both in the precedent, and also in the present Chapter.  
In the precedent, when he speaks to the Letter of the Law; in this where he speaks to the main parts of God's Worship; as particularly to Fasting, Almsgiving, and Prayer. For 'tis not Fasting he Condemns in any, but doing it as Hypocrites, for Ostentation, and Show; nor is Almsgiving blamed by him, but gluing of Alms with sound of Trump, and to be seen of men. So for Prayer, we are to account that his end was at no hand to t●ke away a public Service, or Liturgy-way used by them in those days in their Prayer-places, and Synagogues: no, in that the Jews had a Liturgy, a set known manner of Service then, consisting of Tehillim, and Tephillim, Praises, and Prayers, which that they had Mr. Gregory makes appear too evidently to be denied, this he disapproves not; there is nothing to that purpose to be gathered from this Prayer of his, or any Circumstance therein, or thereabouts. 'Tis true: as it relates to the Pharisees, so their Battologies, and their making long Prayers, and that openly in the corners of the Streets for a show, and in pretext of Holiness are condemned by it utterly: but consider it, as it relates to the Apostles, and then it has another Aspect, for so it is to be looked upon as a perfect and absolute Form of Prayer, given (I doubt not to say) to be like the Shekel in the Sanctuary, a Standard to them: and whereas 'tis prefaced with the Words I have read, they are (I conceive) to be looked on as a Canon to warrant both the Use of it, and also the making it a Pattern for the Church to compose her Prayers by. For 'tis for such ends as these (we are to think) that our Saviour Christ directing his Apostles in the Duty of Praying, says unto them, After this manner Pray ye.  
In which Words there is an Act, and it's Modus, or an Injunction, and its Qualification: Pray ye, and Pray ye after this manner.  
Which two considered with what is premised, give ground for a double Quaere.  
1. Whether there ought to be a Solemn public manner of Worship always in the Church of Christ?  
2. Whether, that being granted, we in our Church may be said to Pray after the manner prescribed by him?  
Of both which, while I speak Affirmatively, of the First as briefly as I may, of the Second more amply; I crave the Patience of this Reverend and Learned Auditory, and for my Defects Pardon.  
The First is, Whether there ought to be a Solemn, and Public Worship always in the Church of Christ, or not? And,  
That there ought to be, I collect from the Injunction here, in the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pray ye: in regard it is spoken by our Saviour in the Plural Number, as to many; and for that the Prayer itself is in the Plural too, Our Father; and then because it ends with Amen, which is a Note of public Use: but chief, in regard these Words are a part of his Divine Law, (as I instanced before) whereby he must be thought to establish God's Worship, if at all, or any where. For we may not imagine that the Words of this great Lawgiver import so little, as that this Prayer of his should serve only for the present Use of his Disciples, and that it should be a Temporary thing: Nor can we conceive he meant that the Christian Church should have a less Solemn Service than the Jewish had. If so, why is this a part of this Sermon of his in the Mount, where he is giving his Law? why does he deliver it with so much Solemnity, as he does; with so much Majesty, and Authority? and why does he bring it in with other substantial parts of the Law of Moses, of which he professes he came not to Destroy the least Iôta? Surely, a Solemn Service, or way of worshipping God he meant by't should be in his Church, of which the Apostles to whom he speaks, next to himself the prime Foundation Stones, and that perpetual: a known Solemn, Public; and Perpetual Service which all Christian People should have Recourse to, even as God's People the Jews had anciently at the Temple, and their lesser Synagogues. Then it was so in those Days when the Prophet Haggai's Glory appeared in the Second House; and is it not most rational that it should be so in ours? Yea, is it not inferrible from this Rule and Precept manifestly? Let who will imagine otherwise, it is what I may, and therefore shall express Definitively, that so long as there shall be a Church upon the Face of the Earth, this will authorize her to see that Prayers and Praises be rendered to Almighty God publicly, continually, and that they ascend up (like the Smoke of the Morning and Evening Sacrifice at the Temple) as a due Homage to him. For it the Arguments are very weighty, and momentous. For,  
1. Had they a Priesthood? so have we, an Order of Men appointed to be for ever in the Church by an unalterable Constitution. Therefore doth the Apostle say of our Saviour Christ that he hath a Priesthood that's unchangeable, or that passeth not away, Heb. 7. 24. As blessing us from Heaven by his Intercession, on Earth by his Ministry: and to like effect is that Promise of his to his Apostles, that he would be always with them unto the end of the World, Mat. 28. 20. Which Promise the Church has always understood, not of the Apostles considered personally, but of Church-Officers by an uninterrupted Succession. I know, the Erastians' of our Age wrest the Words another way, that thereby they may evacuate Episcopal Ordination. For by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there (say they) is meant only the End, or Consummation of the Jewish Oeconomy, as it is taken Heb. 9 26. But however, grant it be so, it matters not; for, that things were to continue ever after as they, even as the Apostles left them, is as undoubtedly true, as that our Saviour till then was always with them.  
Again. Had they, the (Jews) a Day in which to serve God? so have we. We now the Lord's Day, as they then the Sabbath. And why a Day, but for Holy Services to be performed in it? Take away, These, by which the Day is Sanctified and Hallowed, and ye will near-hand make the Day an idol, keeping the Day for the Day's sake, which is the Sabbath of the Ox, and the Ass. These two must go together still. If Almighty God, who made all Days, be pleased above others with a Seventh, or a First, it is for our sakes, that we may therein Devote ourselves to his Service, and that we may commemorate the great Benefits of our Creation and Redemption.  
3. What think we of the Celebration of the Eucharist, which is in lieu of their Passeover, in which we remember afresh, and anew the Death of our Saviour Christ, of Christ our Passeover, as the Apostle styles him, who was Sacrificed for us? is not that Solemnly to be Celebrated by us? And if so, can it be done (I ask) without Prayers, and Hymns? how can that be? St. Mark says, that our Saviour, and his Apostles sung an Hymn at the Institution of it; the known, or wont Hymn, or Hallelujah, say the Critics, that was used at the Feast, beginning Psalm the 113, and ending Psalm the 118; and that Prayer was ever a Solemn Concomitant of this Grand Duty, is evident Act. 2. 42. Where 'tis said of those First Fruits of the Apostles Preaching, that they continued in the Apostles Doctrine, and Fellowship, in Breaking Bread, and in Prayer.  
4. Thus we have a Priesthood, a Day, a Duty, the Eucharist for one, to which I might add more; and have we not an House too? Yes, ever was there, and must be for the before specified Ends; of which I shall speak a little more largely, as making out to us the Publickness, and Perpetuity of God's Worship for therefore. Mat. 21. 13. does our Saviour say it is written. My House shall be called an House of Prayer, and that, as Esay saith, (from whom that Text is quoted,) for all People. A Pregnant and full Testimony for what I affirm. It is apparent here, that an House belongs to God. which Christ calls his House, therefore not a Private one; and likewise that it is not so much ●● House of Preaching, as of Prayer, to which his People are to that end to Resort, and Congregate themselves, in Correspondence to which the Tabernacle of old was styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ohel Mognèd, the Tabernacle of the Congregation. My House, I observe, 'tis called, that is, distinctly God's House; and why, but because there we are to seek his Face? for that he is there present, and there his Honour dwelleth. Most certain it is that there we have more than his Presence of Essence, which is every where; for there we have his Presence of Grace, or Habitation. For this Reason is he called among the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hashekijnah; for his dwelling with us, I mean, his special Presence in Consecrated Places, where he engageth himself to be Attentive to the Prayers of his People; as for his Nature, and Essence, he is Styled Jehova, a Name that imports the Eternity, and Necessariness of his Existence: so that when we come to his own House, conclude we may, that he is there, and that he will be in the midst of us. True, he does not manifest himself now, as he did when the Temple stood, sometimes in a Cloud, sometimes by a still Voice, sometimes by Angels, all called the Glory at that time: Nor did he then always neither, but only upon Occasion; yet acknowledge we must (as did they) even then, when they saw no visible Appearance, that he is indeed present, though invisibly, yet truly, by his Holy Spirit, by his Angels, in his Word and Sacraments, which is his Face, that is to say, his assumed Face, and that we are to seek it there, as the Jews did at his Tabernacle of Old. The Truth is, 'twas ever so, ever was there a public Place where God would be met withal. In Paradise itself, an assigned Place we read of, even there; whether betwixt the Sacramental Trees, or somewhere near the Tree of Life, I determine not; but I infer it from those Words, Gen. 3. 18. where 'tis said, Adam, and Eve hid themselves from the Presence of the Lord God. From his Omnipresence they could not, did not fly; 'twas from his Presence therefore of Appearance, where they were wont to meet him, or where he had met them before: the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mippenc Jehovah, is taken (I find) in that Sense, as the Talmud says. After the Fall, Cain and Abel had a peculiar Place, where they offered Sacrifice, Gen. 4. After the Flood Abraham had an Altar made. Gen. 12. 8. And afterwards a ●●ove, Gen. 21. 32. Where he called upon the Name of the lord Jacob laid the first Stone of an House for God, Gen. 28. 22. and Ch. 35. 7. He went up to Bethel, and finished his Purpose there, calling the Place El-Bethel, as much as, the God of the House of God. After this, in the Wilderness the Jews had an Ambulatory Sanctuary; in Solomon's Days a fixed Temple. In David's time we read of many Houses of God in the Land; in the Son of David's, besides the Temple, of many Synagogues, Hammidrasches, Bethhakkeneseth's, and Prouseucha's, and Gnatyôth, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all dedicated to Holy Uses, and Offices. And let no Man Think that our Saviour Christ did discountenance these Places, or that his Holy Apostles did despise them; for it is no such matter. How often is Christ found in the Temple, and in the Synagogues? Witted ye not, said he, to his Father and Mother, when they sought him, that I should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in my Father's House, if rightly Interpreted, rather than about my Father's Business. Luc. 2. 49. And what of his Apostles? St. Luke tells you, that they were after Christ's Death continually in the Temple praising, and blessing God, Ch. 24. 53. and in the beginning of the Acts, where he carries on the Story, he tells us, Ch. 1. 13. that they went up into an upper Room, where they continued unanimously in Prayer, and Supplication; which is to be understood doubtless of some Room belonging to the Temple, of which were many for that end; as Beth-haêben, the House of the Stone, and Beth-hattebijtah, the House of Washing, and several more. I know, it is said, Act. 2. 46. that they continued with one Accord in the Temple, and breaking Bread from House to House: but (as our Critics observe) 'tis not so well Translated there; for, that they should not go from House to House, was given in Charge before; and therefore (according to the Hellenists Greek adapted to the Hebrew, where the Prepositions are few, and signify differently) by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are to understand rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the House; and consequently it must relate to the Temple, or one of the Gnalijôth, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereunto belonging. It is granted, that 'tis said of St. Paul, when at Rome, that he dwelled two whole Years in an hired House, and received all that came to him, preaching the Kingdom of God, Act. 28. 30. But what of that? I cannot speak positively, 'tis true but in Probability, (methinks) he might not stray from this Rule. For, why might there not be a Proseucha there, or a Jewish Oratory near at hand? it is undoubted that there were many at that time in all Places where the Jews did come; one at Neapolis, of which Josephus, and Eusebius speak; and that there were divers at Rome, we learn from Juvenal, a Poet of theirs; so that for all we know he might place himself near one of them. But, there is a place yet which may seem to Justify the Field-Conventicles, it may be said, and that is Luke. 6. 12. Where we read of our Saviour himself, that he went into a Mountain to Pray, and continued all Night in Prayer to God; what may be said to this? Truly consult we the Original, and that, I presume, will help us out: For it is certain, that there 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to God, but of God; and therefore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are to understand rather Domus Orationis, as it is taken in other places of the New Testament, an House of Prayer; and then the Translation will be, That he continued all Night in a certain Prayer-Place, or Oratory, which were wont to be built, some on Mountains, some on Rivers sides: and yet if he did spend the Night in Prayer upon the Mountain, it was private Prayer, 'tis to be observed, and so makes nothing at all for them. Indisputable it is, that there were at that time Houses many, Synagogues, and Oratories, set apart to God's Service, and that the Apostles, when they met together to Pray, and break Bread, usually frequented, and made choice of them. And than who will question, but that they would have the same practised by the ensuing Churches, but that they would have a Public, and Perpetual Service also? if not, why the Temple called an House of Prayer, for all People, by our Saviour himself, and by God's Prophet before him?  
And now does not this Justify, yea, does it not commend unto us the Wisdom and Conscience of the Church we live in? it does exceedingly: In regard she hath taken Care that God should be so Worshipped, and Served as he ought to be; Publicly Solemnly, Perpetually; with Confessions, and Prayers, with Thanksgivings, and Hymns, as becomes the Majesty of him who dwells in the highest Heavens, as to his Glory; and yet condescends to dwell in earthly Houses, in respect of his gracious Presence, that there Sinners may seek his Face, and find him. Did I say, justify? Surely the Church could not perform its Trust else, if it did not so; if it left I mean, God's Worship to be performed at Random, or otherwise then in the most Solemn Manner it could imaginably be: If it did not propose him to be served by all People with most perfect Prayers, and highest Praises, that we may do God's Will on Earth, as they, viz. the Angels in Heaven do; as far as our Imperfections will permit us, that is, as near as we can. For she is not only to look to the Duty, or the Act of Prayer, but also to its Matter, and Form, and all its Circumstances; that they be according to the Will of her Master. And for that she hath done so, O! that we could see our Happiness! That we have such a constant, public Service! That we know whither to go that we may meet our God whither to come that we may seek his Face! where to be that we may have Fellowship with the Father, and his Son Jesus Christ! that we may partake of his Presence, sit at Table, and Eat, and Drink with him, even at his own House, which is an House of Prayer for all People! And let us not be unthankful for so great a Blessing; the greatest Blessing that we can wish to ourselves, or that Heaven could possibly bestow upon us, since our Saviour Christ, and the Holy Ghost came down thence. As Phinchas' Wife did by the Ark of the Testament; I may give it the Title of the Glory of the Lord; and if it should be taken from us, as that was by the Philistin's, how may we sigh out the same Words that she did at that time, and say, The Glory of the Lord is departed from Israel? Without Stations (the Jewish Proverb goes) that is, without Prayers, the World would not consist, nor would it indeed. For these are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thimróth Gnashan, the Incense-Clouds, or Piliars of Smoke in the Book of Canticles, that Christ is to be seen in; the Saultie●, 〈◊〉 to his Holy Cross which upholds the World with its four Parts, it is true in the Spirit, though not in the Letter, what the Jews assume to themselves, as I have it from Buxtor●● Tam now 〈◊〉 〈◊〉 dus hic subsist●re sine Israelitis, quam sine A●re, & 〈◊〉 〈◊〉 that the World can no more subsist without 〈◊〉, 〈◊〉 as Pray as Jacob did, for which he was cal●●● 〈◊〉 〈◊〉 with God, then with ●t the Element of 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is the Morning and Evening Incense which 〈◊〉 〈◊〉 〈◊〉 Heaven from our H●ly Places daily, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all we have: for the keeping off of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that the Sword is not made drunk with 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 not look in at our Windows; that our Land is not made an Akeldamah, or a plow'd-up Field. It is this that we own our Plenty, and our Peace to: which through Christ is the Cause of all the Gracious Appearances of God to us. You'll find Luk. 1. That the Angel appeared to Zacharias at Incense-time, v. 10. and v. 11. standing at the right Hand of the Altar of Incense; a Type that of our Prayers now being offered to God at the time Accepted, which is at the time of the Public Congregation. For this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gneth Râtsôn, of which the Psalmist speaks, the accepted Time, or Time of Acceptation. Therefore the Jews, if they saw a Man neglecting the Times of Prayer at the Synagogues, they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Shôchên râng, an ill Neighbour 'tis rendered, but it has a further Significancy: for as Almighty ●od is called by Esay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Shôkên Gnad, one that Inhabits Eternity, so did they understand by it, that such a one was an Inhabitant of Wickedness, that his Shekinah was Wickedness; as if he dwelled in Puddles, and Gutters, and Sinks, like that Essene Mr, Godwin speaks of, that being fallen accidentally into a Jakes, rather than be pulled out by the Christians, would keep his Sabbath there. And,  
Let them consider this, who separate from the Service of the Church, that refuse to be there at the acceptable Times where God is ready to hear, and is night to all them that call upon him. For what I have said, as it justifies the Church, so does it condemn them as much, that disregard, and decry its Constitutions, and Appointments; that scoff at, and make light of its Prayers, and Litanies; that choose their own way of serving God, as Micah in the Book of Judges, who of his stolen Money made a graven Image, and a molten Image, an Ephod, and a Teraphim, and got a sorry Levite to serve him for ten Shekels per Annum, a suit of Apparel, and a little Victuals, and so had a Service of his own in his own House. For so do they (in part at least) I mean, our Sectaries; they will serve God their own way, the manner that likes them best, or not at all. They will not frequent God's House, his Face they will not seek there; but Worship their own Teraphim, preferring before the Church's Constitutions their own Imaginations, and Fancies, as Michah his Graven, and Molten Images, all the while pretending that they are wiser than their Teachers, those Spiritual Guides to whom God hath committed the Care of their Souls; as if God would not soon be heard in his own House, and in Forms of Prayer wisely, and discreetly made after the Pattern that is here given us by Christ. And here,  
My second Point comes to hand, the Modus of this Act, or the Qualification of our Saviour's Injunction, After this manner Pray ye.  
What this Manner is, I shall not be long in declaring; it's plain, I need not. The Pattern, as you well know, is our Lord's own Prayer, the Canon, that which all our Prayers are to be ruled by: So that after this manner imports as much as this comes to, that our Prayers be both for Matter, and Form such as that is. That we may use a Form, St. Luke is positive for it, who says, when ye Pray, say thus: and that the Matter be such as our Blessed Saviour directs to, will be denied, I suppose, by none that have their Wits about them. The sequel of this is, that from a Church which does so Pray as is here prescribed, that is to say, after the Pattern given us by Christ himself; no Man can pretend to have a just Reason, or Ground of Separation. For why? it is the Command of our Blessed Saviour, it is the Lawgiver of the New Testaments own Injunction; he says it, and that to his Apostles, after this manner Pray ye. Therefore, that we may be satisfied in Point of Conscience, concerning our own Practice, and that men may see what Church they ought rather to join themselves to, it will I hope be worth our Discussion, and consequently I shall make it the subject matter of my Inquiry, whether our Church does so, or not.  
There are who say, it does not. They at Rome, or Dissenters at home: but that they have little Reason for what they say, I hope sufficiently to Evidence; which that I may do, I shall Endeavour to show, that neither of these do Pray after this manner, and that our Church does assuredly.  
Not they first. And, I begin with them of the Church of Rome, whose Council of Trent has ordered, that the Manner in use with them be used in all Christian Churches, and no other. For so has that Council defined; how rightly, when you have heard my Exceptions, will easily be judged. I do not except against them, that they Pray by way of Liturgy, God forbidden I should: nor yet for giving a due Honour to the Saints departed, their Memory is ever blessed with us: nor if they receive the Eucharist with all possible Veneration, 'tis what we allow, and Practise: nor if they worship God, and Christ at the Altar, so do we as David at the Mercy-Seat, it is the Throne of Christ. But that which we are justly offended at is, that in their Breviaries, and Missals we are obliged to fall down to, and worship Images even as the Prototypes: that we are called upon to Invocate, and to Pray to Saints, and Angels: that we are required to Worship with Antiochus Epiphanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Le-eloah Magnuzzim, (so are their Relics called) strong Holds, or Munitions, together with the true God: that we are commanded to adore the Sacrament with Divine Adoration, to give it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so to look upon a Wafer, or a piece of Bread as our God. How contrary is all this to the Contents of this Prayer of our Lord, given us as a Rule to go by? By his Rule we are to worship none but the God of Heaven only. But, as to the last of these, (which I desire to insist a little on, because 'tis what they maintain without making Shifts) They say it's Christ himself is there his true real Body; and shall they not Worship him? Him? I answer, yes; we must, but this we must be sure of, that 'tis he, and how shall we? For suppose the Bread be Transubstantiated by the Consecration of an honest Priest; yet if a perfidious Priest should not intent to Consecrate, I hope, it remains Bread still; and if so, than it is not Christ, and to Worship it, must it not be Idolatry, I ask, then? For this, the more wary of them are wont to say, If thou be the Son of God, I Worship Thee. And good Reason. For if it be but Bread, 'tis Idolatry by their own Confession: this their Rubric shows, which order the Priest not to let the People see the Host, lest they should Idolatrare, till after Consecration; the Almighty part of the S●creta must first be ended. But, when all is done, if the Bread be not at all Transubstantiated, supposing there be a Concurrence of the Priest's Intention, what then? I am sure we have reason to believe that it is not. For they themselves call the Elements Dona, and Data after Consecration; and Pray to God to accept of them, as the Offering of the Child Abel, and as the Sacrifice of Abraham, 〈◊〉 M●lchiz●deck, and withal that he would let his Angel carry it up to the Heavenly Altar, and present it at the Throne of his Majesty. It seems with them it is another Christ besides him that is already there, and till they have interceded for their Intercessor, God is not well pleased with him. Besides, I argue thus; If the Bread be Transubstantiated, than it loses its own Suppositality, and gains a new Existence, it must have an Existence in the Person of the Son of God, no less than so, a new Hypostatical Union made: which being granted, Idemand, can it afterwards Perish, Putrify, become Mouldy? can it breed Worms, or be eaten with Mice? So the Host may: how can this be? is not Christ's Body Incorruptible? shall God's Holy One ever see Corruption? sure enough, the Bread is not Transubstantiated into the Body of Christ, and therefore to Worship it, is not to Worship Him. For their Do here they appeal to Antiquity, and truly we very much Reverence Antiquity as well as they. But if we search into the Canon of the Mass, we shall find, that this is but a weak Plea. For, besides that Durand says the Apostles Consecrated with the Lord's Prayer only, and the Words of Institution, it is manifest that the Canon hath been added to, and altered many times, since first composed, whether by Gelasius, or Scholasticus I scan not. It was added to (Chemintius says) by Alexander the First; by Leo the First after him; by Gregory the Great; how well, I shall not examine. But, that it is not come down to us the same it was then, in those Days, but that it hath been Corrupted since, is a Thing worthily, and upon good Grounds to be suspected. For, (to let alone what was said by that Dominican Friar Antonius of Valtelina, in the Council of Trent its self, who minded them of the Ancient Ordo Romanus which they had departed from) why was it, I pray, that St. Basil's Office in latter times was tolerated in Italy itself, for the Sake of some Greeks there? and why did the Spaniards Contend so hotly for the Mosarabique Liturgy used by Isidorus, and Hildefous●s, one Bishop of Sevil, the other of Toledo? it was sure because they would not admit of innovation. So, when the Gregorian Missal was designed to be or Universal Use, and the Ambrosian to be laid aside in Pope Adrian's Days, what was the reason of so much ado in the World? For, as Durand in his Rationale tells us, to bring it on, he first made Use of the Power of King Pipin, and Charlemagne; when that prevailed not sufficiently, a Council is called; they too are Dissolved, and do nothing in it. What follows? About three Days after comes an Holy Man, by Name Eugenius; he desires the Council may sit again, they do: and it was ordered by them that the two Missals should be laid upon the Altar of St. Peter, being sealed with Episcopal Seals, that the Church Doors should be shut fast, and they Pray to God all Night that he would show some Token, which of the two he best accepted. This is done, and what is the Event? In the Morning (forsooth) because the Gregorian Missal was taken in pieces, and scattered, the Leaves of it, here, and there over the Church; and that of St. Ambrose lay whole on the Altar, this (they conclude,) was Divinitùs a Token, that the one was to be used all the World o'er, and the other only at Milan. A pleasant thing this, is it not? And why all this ado? what is the Reason? 'Tis Conjectured only for the Sake of that one Word Figura in the Canon of St. Ambrose; for that he calls the Scrament the Figure only of the Body and Blood of our Lord. So that 'twas then, we conceive, and in Gregory the Seventh's Days, (of late Date at least) that the Worshipping of the Host, as God, came in: and together with it the Propitiatory Sacrifice instead of the Eucharistical Oblation, and Invocation of Saints, in lieu of an honourable Commemoration of them. If so, then Antiquity will not bear them out. Nor will the great Boast of the Pope's Infallibility neither; for, for that matter Mr. Crackanthrop tells us with undeniable Evidence, that Vigilius in the fifth General Council of Constantinople was cursed for Nestorianism. Much less will the great Pretence of Universal Headship, since (besides this Story of Vigilius) we are satisfied by S. Isidorus, that Petrus de Lunâ, alias Benedict the thirteenth, was deposed by the Council of Constance, as Eugenius afterwards by the Council of Basil. We for our parts, know assuredly, that Christ is Head of his Church, and we are well assured also, that he is Infallible truly; and he hath taught us other things, than they do, to give Divine Worship, and to Pray to God only, to our Father which is in Heaven: and therefore the Council of Trent must Pardon us, if we accept not of its Definitions, but separate from the Church of Rome's Communion. For since they bind us to Pray otherwise then our Saviour does; to the Host, to Saints, and Angels, to the Virgin Mary, as a Mediatrix betwixt God and Us, and the Queen of Heaven, I conclude that they (though for Form they may) yet for Matter, and Substance do not Pray after this manner.  
Next come we to our Dissenters at home, who deny all set Forms, and are for Extemporay Effusion, as if that were it that our Saviour would have by saying, After this manner Pray ye; because no Form, or Book was to be seen before him; are not these in the right? I answer, nor they neither, if we speak in reference to the Public, and Solemn Service, and Worship of God.  
1. Because Christ came not, as I have already said, to Abolish what was well set before, but to Reform what was Faulty, and Manifest it is that the Jews had set Forms of Prayer.  
2. The more is it Confirmed, because this Pattern given by him is a Form itself, and, as called by a Father, Breviarium Evangelii, an Epitome of the Gospel; so was it also a Collection or Epitome of the Jewish Euchologue; as we learn from Mr. Selden, P. Fagius, and others. If we Consult the Critics, we may find from whence every Petition was taken, viz. from Sepher-Hammustar, and Sepher-Tephillim; their Books of Tradition and Prayers.  
3. More yet, for that set Forms were used by the Appointment of God himself, as we may see, Num. 6. 23. Where God says to Moses, speak unto Aron, and to his Sons, saying, on this wise shall ye Bless the Children of Israel, saying unto them; the Lord Bless thee and Keep thee, the Lord make his Face to shine upon thee, and be gracious unto thee; the Lord lift up his Countenance upon thee, and give thee Peace, and they shall put my Name upon the Children of Israel, and I will Bless them. So again, at the Removal of the Ark, Num. 10. 35. Where, when the Ark set forward, the Prayer was, Rise up Lord, and let thine Enemies be scattered; and when it rested again, Return, O Lord, unto the many Thousands of Israel.  
4. Yet more, because of our Saviour's own Example, who in his Agony used the same Words three times over, Let this Cup pass from me. Besides,  
5. May I not justly argue from the Inconveniencies and Absurdities of Extemporary Prayers? why not? For they are great, and many, and such as may not be endured in the Solemn Worship of God, in a public Congregation. For that, which they which stand for it, are so much against, falls out unto them; the stinting, I mean of the Spirit; they stint the People (say what they will) more by much then they are stinted by a Form of Prayer, which they know before. They are such also as leave the People to be imposed upon; by an Humorist, or a Madman, or one that is Unorthodox, or Heretical. Yea, they are Obnoxious to Nonsense, and Blasphemy; and in what can we hope to find Atonement, if our very Prayers are Provocations? Finally, they are such as no Man present can assure himself, that he can say Amen to, as becomes most certainly such Prayers, as we offer up to the great Majesty of Heaven. Nor is it impertinent to question, how all the Parishes in Christendom should be supplied (not to mention these things) with Men of such rare, and singular Ability's. scarcely to be believed to be in the Apostles themselves, but that they were endued with Inspiration from above. And Inspiration, I know, no man but an absolute Fanatic will pretend to. If any do, than what becomes of that Question of St. Paul; Are all Apostles? sure enough, all are not Apostles; I shall demand from them that pretend to that, that they show me their Credentials from Heaven; that they let me see the Cloven Tongues sitting upon their Heads; that they let me hear them speak all Languages: or make it appear that they have seen Christ out of Heaven, as St. Paul did. But in vain may we expect such things as these, since John's latter Days are past and gone. We are now an ordinary Ministry, and Extraordinaries are put a Period to, even as the Star that conducted the Wise Men, went out at Jerusalem; and as when the Children of Israel came to Canaan, where they might Blow, and Sow, than did Mannah cease; it was in its Infancy that the Church had the Teat put in her Mouth. So 'tis manifest, I think, that neither they at Rome, nor our Dissenters at home do Pray after this manner. It remains to be considered next, whether we in our Church do. And,  
If I prove, that a way of Liturgy, such as we use, is to Christ's Meaning agreeable; and that there is nothing Unorthodox, nothing Corrupt in ours; that we do, I conceive, will not be denied. This therefore I shall endeavour to make good. And,  
For the first of these, I shall not scruple (to let alone what hath been already said) to Appeal to the Practice of the Apostles themselves, and also of all Churches since, even to the precedent Century. For in the Apostles time, that they had then Liturgies, known Offices, consisting of Prayers, and Praises in use with them, is easily Discerned, from St Paul's Advice to the Romans, Ch. 15. 6. which is with one Mind, and one Mouth to Glorify God, by which Words that a Form is meant, is more than intimated: from his reprehending the Corinthians, 1 Cor. 14. 26. Because in their public Assemblies they had every one a Psalm, that is to say, a Manner, or Form of his own which hindered Edification, and bred Confusion: and why not from that, Act. 13. 2. where we read, As they Ministered unto the Lord, and Fasted the Holy Ghost said? Ministered, 'tis rendered, but the Words in the Greek, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they were Liturgying; that is, because joined with Fasting, as they were performing Divine Service, which it seems was this way. For it further, the Liturgy of St. James, and the Liturgy of St. Mark used by the Cophti still, and that of St. Peter used a long time in the Church of Rome, are a strong Enforcement, though of them we can produce only some Fragments, and broken Pieces. For had they not had Offices, would it not have been known, and observed by after-Ages? but the succeeding times give account of the contrary, that they had. 'Twas not 300 Years after the Apostle's Days that the Council of Nice was, and then there is great mention of them; as you may see in Eusebius his fourth Book of the Life of Constantine, who tells us there of Orationum Syngraphe, a Book of Prayers, and Liturgia Mystica, so he calls it a Mystical Liturgy, which Constantine the Emperor was present at. And what is more common then in Ecclesiastical Writers, to hear of the Liturgy of St. Hierome, and of St. Ambrose; and so of St. Basil, and St. Chrysostom? the last of which hath left it upon Record, that in the Primitive Church among the extraordinary gifts of the Spirit: one was the gift of making Prayers, for the Church to use. It seems the Gift of Prayer was not looked upon then as a Faculty of making long, and familiar Harangues to God, as it hath been of late Years without Sense or Reason. Look we moreover on the Canons of the Councils, and we shall find them for us; that of Carthage, and that of Melevis, so early. It is the 23 Canon of the third Council of Carthage, Quascunque sibi preces, etc. Let no Man use any Prayers that he hath made, unless he first consult with the Brethren, i. e. Fellow-Officers of the Church, who were learned, and well instructed. More ample is that of Melevis, which says, as I find in Caranza, Placuit ut preces, quae probaetae fuerunt in Synodo ab omnibus Celebrentur: It is our Will that Prayers only that are approved by a Synod be celebrated by all, nec alia omnino dicentur in Ecclesia, and that no other but those that are so approved by a Synod be said in the Church, lest by chance any thing, either through Ignorance, or Carelessness be done against the Faith. Well then, that thus it was in the first 4 or 5 Centuries of the Church, besides the Glimpses for it in Scripture, Fathers, and Councils Testify. And what? that, it hath been so ever since, have we not the Consent of the Churches of all Ages? we have, look we which way we will, either into the East or West. Which being granted, can we imagine that the Church hath continued so long, even till these last Days, in so gross an Error? or can we think it fit to throw aside the way of the Universal Church in all Ages for a few men's Sake that have Voluble Tongues? Or is not rather the Custom, and Practice of the Church of all Ages in stead of a Rate, and perpetual Law? they are Saravia's Words, speaking in reference to Episcopacy (which, and the Liturgy must Live, and Dye together) Mos totius Ecclesiae est inviolabilis quaedam lex, the Custom of the whole Church is an inviolable Law: and which at peradventure so it ought to be esteemed, yea to be kept, and held inviolably by us. For, though such a Custom, or Constitution of the Church; in Mr. Weemes his Words, may not be Jus Divinum Divinè Divinum, a Law, that is properly, and purely Divine, as having no plain positive Command for it in the Scriptures; yet it is Jus Divinum humanè Divinum; of like Force, and in a manner equally Divine with that for which there is a positive Law, supposing still it be Universal. It is quodam modo Divinum, as Forb●sius in his jerenicum says, in some manner Divine, as being founded in God's positive Law, which commands us to obey our Superiors, as them also to see, that all things be done according to Rule, and with all Decency and Order. And surely we have more reason to believe, that the Primitive Fathers would not stray from the Apostical Practice, who could not but see what was done before them, and would rather die Martyrs then part with the least Truth, then that the whole Church hath all along been deceived unto this present Day. On this Argument stands Infant-Baptism, the Observation of the Lord's Day, Episcopacy, and the like; and to me it is prevalent before all that can be said against it by Novelists. Common Prayer spoken of in the Epistles of Ignatius has more in it than a World of Arguments produced, against what I affirm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: see that ye all come together in one place, let there be one Common Prayer among you, one Mind, one Hope in Love, and Faith that is spotless. I go upon such Grounds as these, and nothing seems to me more Plain (putting all together) than that the use of Liturgy is not only Ancient, but also Primitive, and Apostolical.  
Now 2ly, that in ours there is no Spot, or Blemish, for which to be rejected, I come next to prove. And had I need say any thing to that Matter? I know 'tis accused of Popery. But, O ye holy Martyrs, how came you to be so mistaken then, as to die thus in Defence of Popery, and in Defiance of it at one, and the same Instant? Mr. John Hullier, being burnt at the Stake with the Common-Prayer-Book in his Bosom? But (Oh!) there is somewhat of the Mass Book in it. I confess it. There are the Creeds, and some of the Hymns, and Collects that are used by them, and they have a Litany too. But shall we abolish our Creeds, the Nicene, Athanasian, and Apostolical, because they have them as well as we? and throw away our Collects, and Litany, because they have also Collects, and a Litany? Then away with the Christian Religion upon that like Score. A weak Argument; and very inconsequent. Do we not know that if we reform Popery in what is amiss, we do but as Christ did by the Jewish Euchologue? and that that is true which Solomon says, Take away the Dross from the Silver, and there will come forth a Vessel for the Refiner? But besides, it is all Scripture, or agreeable thereto; (shall I tell you?) approved by Bucer, by P. Martyr, and other Protestant Divines abroad; yea, Calvin himself not disapproving, the first Founder of the Classical way, making the Jewish Sanhedrim his Pattern, in which he erred, for that was a Civil Court. Certainly that which some Men condemn it for, is its prime Excellency. It's Excellency lies in this, that our Reformers took away, and pared off all that was truly amiss in their Prayer-Books, and used no more but what was found in the Ancient Liturgies, or very agreeable thereto; thereby giving no just Ground of Scandal, which otherwise could not be avoided, yet must be avoided. There are petty Arguments made against it by Dissenters, I know, which I might, had I time, make Reply to; but I shall forbear at present, referring you to the Answers of the Excellent, and judicious Mr. Hooker, of whom I may say, as has been said by some of Durand.  

They knock, whoever shall 'gainst Hooker Warble,  
But Fist of Glass against his Head of Marble.   
And if any shall yet Rise up to speak against it, I doubt not, but there will be a Mahanâim, an whole Host of God ready to March forth, and Encounter them. I confess, for my part, what I can do is but little: but what I have said though has satisfied me, and I am the more satisfied, because I am fully Persuaded, that those Godly, and Reverend Divines, who Composed our Liturgy at the Reformation, did Tread as near as they could in the steps of our Saviour Christ, and his Apostles; following the Clue of the purest Times, and Ages; and had they, or could they have fingered the Service-book that was used by Abbot Dinôth, and the British Monks before St. Augustine set his Foot here, they would have blest God for so rare a Jewel, and took Direction thence, as soon as elsewhere. The more again, because I fully believe, that that Speech of the Assembly of Divines, in which they affirm they were Confident, that the Composers of our Service-book, the Martyrs in Queen mary days, would, if then alive, have Consented with them in their Directory way, was very Injurious to the Ashes of those dead Saints. For as they never gave any such Item in their Live-times, so neither did the Learned'st, and the best of the Banished Clergy, when they returned from Frankford, where they saw the Practice of those where Presbytery was hatched, ever Endeavour, or Attempt any such thing. Nor can I think that they would have brought in any manner whatsoever, (though recommended by the Hand of Angels) by the Sword, or Rebellion, or a Guisian League; but rather have looked upon it with Abhorrence, and Detestation the sad Consequences of which do have been such that no Age ever knew the like, even the Death of our most pious King, the Banishment of his 〈◊〉 and all his Friends, Death, and Ruin, to the 〈◊〉 〈◊〉 of the Protestant, but of the Christian Religion in 〈◊〉 〈◊〉 which we have still Cause to Dread the hearing of 〈◊〉 〈◊〉 Woes in Josephus and the Angel's 〈◊〉.  
You will not I hope blame the heat of my but 〈◊〉 〈◊〉 〈◊〉 for our Church I speak, and its Liturgy; the 〈◊〉 〈◊〉 〈◊〉 things we have; which deserve not our Words only, 〈◊〉 〈◊〉 Lives: If men should hold their Peace, even 〈◊〉 would speak And truly,  
Were I to speak any where; before Nobles, Statesmen and Senators; like Neh●miah Tirshasha of the King of 〈◊〉 〈◊〉 hold, I would mind Jerusalem in my say, for 〈◊〉 〈◊〉 I would not hold my Peace.  
Were I to speak to the Angels of the Churches, or reverend Bishops, I would move them in this behalf: but ● 〈◊〉 them methinks betwixt Rock, and Gulf, and so lament them rather. God strengthen their Hearts, and Hands, and give them Courage, and Wisdom, that (He being their Pilot) they may keep our Church (like Noah's Ark) still going upon the Face of the Waters.  
Were I to speak to the Worshipful Gentry of this Nation, I would take upon me to mind them, how Honourable, and N●ble a thing it would be for them to stand by, and Coumenance a Cause so good: the rather, because their Dwellings perhaps, and E●●●tes will not be so secure, if a Change should come, which 〈◊〉 〈◊〉 bid.  
Were I to speak to Dissenters, I would also 〈◊〉 〈◊〉 to lay aside their Piques, for they are no more but so 〈◊〉 〈◊〉 〈◊〉 so Glorious a Church should be brought to Ruin, and 〈◊〉 〈◊〉, is it not great Pity? O the Ah●lah, which boasts its 〈◊〉 own Tabernacle, would come over once to Aholihab, ●he 〈◊〉 of which is, God's Tabernacle is in her! If s●, how 〈◊〉 should we be? how glad would we? But,  
I must Confine myself, to my Brethren; I mean, 〈◊〉 Ministers first. And then 2ly. To my present Auditor's. 〈◊〉 therefore.  
1. Fathers, and Brethren, to you I crave Leave to direct my Speech. Not taking on me to Rebuke any tho, far be it from me. I know no Reason for so doing. For my part I presume only to admonish, and that not without Leave asked. What to do? To read the Liturgy, and to read it fully, and Completely? Methinks I dare not that neither, I cannot suspect you don't. It is too great a Fault for any honest man to be Guilty of. Than an Anti-liturgical Consormist, in my Opinion, nothing is more Odious. In adjecto 'tis a Contradiction, and seems to imply, that, when we Subseribe ex animo, 'twere to be rendered, out of our Minds, rather than, With all our Hearts. But, let me Admonish tho, (it s no Accusation, where there is no Fault, but a Commendation)  
1. To be, First, exact in the Particular before specified, and not to let Preaching take up all the Time, so as to Neglect, or put aside any Part of this Service, which is so Divine, and of the two most necessary. For to what end Preaching, if God be not served as he ought to be? And to what end Taught our Duty, if we do not Honour God with Praises, and Prayers which are our Christian Sacrifices? Let me say that 'tis more to serve God one hour Faithfully, then to hear as many do, an hundred Lectures in Divinity. If ye know these things, ye know who has said, Happy are ye if ye do them.  
2. To read the Service distinctly, Gravely, Reverendly, as becomes the Worshippers of the true God whose Throne is in Heaven. Believe it, the want of this is that which makes it Despicable with the undistinguishing People. For the best of things being huddled up, and handled slightly lose their just Esteem. Then will men be engaged to be truly Devout, when their Pastor, or Priest is so before them.  
3. To let the People know that to hear Sermons is not the only Service (to say no more) that they are to Pay to Almighty God. To Jews I confess, and Infidels the Apostles were to Preach only; letting them know that Jesus was the Messiah, they were not yet Capable of Church Communion. But they did not so by Converts and Proselytes: their way with them ye have in that forecited Place, where 'tis said, They continued in the Apostles Doctrine, and Fellowship, in breaking of Bread, and in Prayer But,  
4. Chief, give me leave to Mind you to remember your Subscriptions, your Assent, and Consent, and all your solemn Engagements, and so to be steadfast, and hold fast your Profession, as becomes the Servants of Christ. Brethren, we live in Evil days, in Perilous times: On the one side we are called Heretics on the other hand Papists: for all that let's stand our Ground. 'Tis not as Men will have. Act they may, as they think 〈◊〉 project secretly, but the Counsel of the Lord, that must st●nd. Design they may, and lay Plots; but there is one that sitterh in 〈◊〉 Heavens, who will Laugh them to scorn. Ye know, what 〈◊〉 hashnerus' days he did by Haman who sought to destroy the 〈◊〉 Haman was hanged on his own Gibbet, and Mordeca● the 〈◊〉, (whom he hated) was exalted. What in D●rius's d●yes, 〈◊〉 he disappointed Tolna●, and Sh●sher Bozn●i: They wrote Letters to Darius against the Jews about the rebuilding of J●r●sal●●, and his Occasioned him to make a Decree for them which whosoever should dare to alter, the Timber of his House should be pulled down, and set up again, and he hanged thereon and his House be made a Dunghill. And, blessed be God, have not we in our days seen with our Eyes, that Jehovah Jireh is his Name still, that he who keepeth Israel neither Slumbreth, nor Sleepeth? Besides, should we come to the Fiery Trial, and be made to Resist unto Blood; yet even there he can Deliver us, if it please him. He did so by the three Children; the Angel of the Lord came down into the Furnace, and beat out the Flame out of the Furnace; and a moist whistling Wind came, and fanned their Bodies and cooled them, and 〈◊〉 〈◊〉 Hair of their Head was singed. Theodorus will tell us the same, who when he Agonized, and was torn with Scourges, and Whips, being a little respited said, that a little Boy stood by, and wiped off his Sweat, and Blood, as with a Holland Hend-kerechief. So that should we suffer, he will be by to assist, and upsiold But suppose the worst, that we lose our Lives in the Cause of God King David says, his loving Kindness is better than Life, and is 〈◊〉 his Presence much more, in which is Fuliness of 〈◊〉? 'Tis but a short Life lost, and the Martyr's Crown is gained. H●ar what that glorious Hicro-marties St. 〈◊〉 said, when environed w●th his six Leopards, as he called his Keepers. 〈◊〉, 〈◊〉, etc. L●t Fire, a Cross, Wild Beasts, the Cr●s●ing of Bones, Distortion of Limbs, the Contrition of the whole Body, and the Cuffs, and Torments of Satan come upon me, so I may enjoy Christ after All. No matter though we be Ground betwixt the Teeth of wild Beasts, so we be pure Manchet for God at last: and if we get to Heaven, (though with Elijah in a Chariot of Fire) what harm? Let us Fear God, and Honour the King, and Fear nothing else. Mind our Duty, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to borrow a drop of Oil out of Epictetus his Lamp) and for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leave them to God. Chrysostom says well to this Purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. With this I leave you, and turn me to the rest of my Auditors; whom I beseech (by the Meekness, and Gentleness of Christ) that you would Consider seriously, what it is you Contemn, or Despise in little setting by the Church's Service: its Grave Confessions, its Comfortable Absolutions, its wholesome Prayers, its Seraphic Hymns, its Angelical Doxologies, all made after Christ's Pattern, without the least Mixture of that which is truly called Popery in it, agreeable to Antiquity in its Doctrine, the truest, and most sound Body of Theology, and Sealed to us with the Blood of Martyrs. I verily believe there is not any thing in it that the Ancient Fathers, I may say, the Apostles themselves, if they were Living, would not say Amen to. We do not Truckle under the Church of Rome, but derive our Services, and Customs much beyond them. We do not borrow of those Neighbours of ours, but search their Houses to see what Jewels they have of ours. England that in other things is the Ape of Nations confessedly in this has waited only on God, and Reason. What the Ancient Church of Christ used Primitively is Ours, as well as Theirs. Who can be so simple as to think that the Apostles Creed does not belong to him, because the Papists have it as well as he? nor the Creed of Athanasius, because they too own the Doctrine of the Trinity in Unity! These things belong to us as well as to them, and it were very strange if there were nothing amongst them worthy our respect and ●●●eration. Therefore this way be not deluded. Nor again let any thing proved with you neither, to prefer men's Extempore 〈◊〉, and Daily new made Prayers, used by none that I read of An●●●●ly, but Achitophel, when in Rebellion against King David, who to make Religion serviceable to his By ends must have Prayers made him daily New, and fresh as Dr. Hammond out of the Rabbins tells us: I say, to prefer them before the Churches Solemn Prayers (to set them out again) taken for the most part out of Scripture, used by the best of Saints, Composed by Martyr●, approved of, as to its Doctrine, and Manner, by Councils, imposed by Authority, confirmed by Law, and that does not shun to s●●w its Face in any Language whatsoever, being Translated into Greek and Latin, that the East, and Western Churches may see how it is that we in England do serve our God. Truly, not in the Church's Prayers, but in ourselves does the Fault lie; that think, if at any time we come to Church, 'tis no matter when, or with what Devotion. Ye do God a Favour, ye think, to Tread his Courts; though ye neither Mind the Confession, nor yet Pray, nor hear the Word read, nor yet give God Praise with what Devotion ye ought. Whereas, if ye considered what Remission of sins is, what to have God's ●avour; and would but come to the beginning, and Confess yourselves humbly, and take the Absolution with you, Pronounced by one standing in Priestly Garments, and so in God's stead, and then would be hearty in your Prayers, and be Attentive to the Lessons, together with the Epistles, and Gospels, and perform once the whole Service Intelligently, and Devoutly, beginning with the Confession, and ending with the Benediction, sure, you would quickly find your Hearts Transported with the Love of it, and be ready to wonder with Elisha's man that your Eyes were no sooner open; crying with Elisha himself at Elija's Rapture, My Father, my Father, the Chariots of Israel, and the Horse men thereof! Can I see once a Congregation of such Devout persons met together, as the Apostles were, in one place, and with one Accord, in the Name of Christ, what a Blessed spectacle would that be? How might I affirm that I had seen God there, the Angels present. Christ himself in the midst. And how would all their Hearts, like the Angel that appeared ●● Manoah, ascend to Heaven in the flames of such 〈◊〉 Jacob's Vision again, methinks, it is another 〈◊〉 Angels ascending, and descending upon the Rounds of this Ladder. Sure enough, it is not 〈◊〉 Goodness in our Prayers, but want of Devotion in ourselves 〈◊〉 all.  
Men will, I hope, be persuaded to 〈◊〉 this 〈◊〉, and learn to have a due Regard to so Holy a thing as the Church's Service is. That all that hear me may, I shall propound to your Consideration the Conducement hereof to the Peace of the Church, and to the Peace of the Kingdom we live in, our Love to which, next to God's Glory, and Honour, aught to outweigh in the Balance all other things whatsoever. And indeed,  
1. Highly will it make for the Peace of the Church, by putting a Bar to Heresy, and Schism. For he that is for the Church's Prayers, cannot be an Heretic. Whereas take away this Hedge, and Mound once, who may not Bless the People? as St. Cyprian complained heavily, a Montanist, a Donatist, a Manichee, I may add a Socinian, an Anti-trinitarian, and what not? Then that 'tis a Cure of Schism, who does not see? for what is it else that Keeps our Wounds open, but an Evil Opinion of the Church's Service? a Conceit with some that 'tis Popish, with others that 'tis not according to the Manner prescribed by Christ? And let me tell you, that Schism, as 'tis a prodigious Evil, having malign Influences on the World, so 'tis a great Sin also, of the first Magnitude. St. Cyprian equals it to offering Sacrifice to Idols, and well does he; for the Church is the Body of Christ, and what a great Sin must that be to Rend, and Tear in pieces his Holy, and Sacred Body? to Divide and Crumble into Factions the best, and purest Societies that ever were, or can be but of Saints in Heaven? For which a Divine of our Church hath said, that it were better those little things, about which our Differences are, were buried deep, in Eternal Silence, at the very Bottom, and Centre of the Earth, than that the Peace of the Church should be disturbed by them. But, the Mischief is, Schism is like Sheol, semper Petax, it is always Craving, never Satisfied. The best Cure of this Malady that I know, is a due Obedience to our Superiors, together with a general Conformity to, and Uniformity in the Worship, and Service of God.  
Highly also will it make for the Peace of the Kingdom, of which we are all Members; it being the main Expedient to bring back that Love, that Unity, that Concord, and that Agreement that hath been so long banished from us by this Antecedent Difference in Opinion, and Judgement about matters of Worship. Whilst one is for this Sect, another for that; one for Episcopacy, another for Presbytery; some for a Liturgy, others for none; how can we expect that the Blessing of Peace should remain in our Borders? Do we not rather make way by it for the Abomination that makes Desolate to come upon us? I wish my Conjecture may prove Abortive, but, that it will be so (unless God in Mercy by healing our Breaches, and making up our Divisions put a stop to it) ● may Predict, I think, without a Spirit of Prophecy. 'Tis what fills the Enemies of our Church with Hope, and all her Friends with Fear.  
And do I not hear you now sighing out these Words of the Prophet, Is there no Balm in Gilead? are there no Physicians there? wh● th●●, is not the Health of the Daughter of my People recovered? In my Conceit I do, and I say to it, that there is Balm in Gilead, (blessed be God for it) and there are store of Physicians there, But to little purpose is it, unless the Voice of Christ may be heard, which calls upon the Sh●●●mite to return: unless they that Dissent, and Separate, would see their Error once, and go back by the same Steps they have gone astray, to the Church which they forsook without Cause. For though I may not be bold to say of her, as her Spouse of the Church invisible, There is no Spot in her; yet this I may, and will say, that there is none in her so great, as to justify a Separation from her Communion. O that Men would listen, and give Ear! But what am I? I will leave the Church to speak for herself. I see her, methinks, standing at the side of her Altar, with her Service Book in her Hand, weeping bitterly, and taking on heavily, that her Children should departed, and go away from her. And what does she further do? why, she Beseeches, she Conjures them, for the Love they bear (if not to herself) to her Head, and Husband; and that in the Words of her Litany: By the Mystery of his Holy Incarnation; 〈◊〉 〈◊〉 Nativity, and Circum●●sion; By his Baptism, Fasting and 〈◊〉; by his Agony, and bloody 〈◊〉 by his Cross, and 〈◊〉 〈◊〉 precious Death, and 〈◊〉; and by the Glorious 〈◊〉 and Ascension, that they would walk according to Rule and 〈…〉 same things. That Dissenters will not heard 〈…〉 should be, how quickly would 〈…〉 again, even so as to give 〈…〉 Ezekiel, which is Jehovah Shammah, the Lord 〈◊〉 〈◊〉 〈◊〉 no more, only a Word, or two, by way of Prayer, or Vote, that Almighty God would take the matter into his own Hand, and work upon the Hearts of all the People of this Nation, that they may yet be wise, and see, and understand what is for their own good; learning to serve him one Way, and with one Mind, laying aside Division, and Schism; and endeavouring, as they have one Lord, one Faith, one Baptism, one God, and Father of all, to keep the Unity of the Spirit in the Bond of Peace; God of his infinite Mercy grant it, that so our Church may continue in Tranquillity, our Nation abide in Quietness, God's Service remain in its Purity, God himself be Glorified, and our Souls saved in the Day of the Lord Jesus. To whom with the Father, and the Holy Ghost, three Persons, and one God, be ascribed, as is most due, by Angels and Men, by us, and all People, all Honour, and Glory both now, and for evermore.  
FINIS.