WE have an Altar in the Tenth Verse, and in this we have a Sacrifice: But what Altar, and what Sacrifice? for they are scandalous words. For the Altar, let that fall, if the Sa­crifice cannot support it: But for the Sacri­fice, whereof we are now to treat, it is, I con­fess, a word of offence, because there goes under the name of a Christian Sacrifice, that which our Church calls a blasphemous fable, Art. 31. and dangerous deceit. Should I leave you without [Page 4]any Caution upon that fear and danger in Sacrificing, it would be to little purpose to offer at the commending of any: For we are too often troubled more with words, than what they signifie. And therefore as the Ora­tor adviseth, when such a case shall happen Mitigandas esse prius aures; somewhat must be said beforehand to remove a prejudice that will fall upon all that shall be said after. That which the Article speaks of is the Sacrifice of the Mass, wherein the Priests of that Sa­crifice say, That Christ himself is really sacrificed for the quick and dead: And for want of this, our Church is not by them allowed to have either Priest or Sacrifice.

'Tis true, we pretend not to that Mystical Art and Chymistry, to turn the Elements of Bread and Wine into the Natural Body and Blood of Christ, by which alone they make themselves Priests, and Him the Sacrifice. I put in no claim therefore from this Text, either to that Priest, or this Sacrifice, but yet to a right in both, but both of another kinde: For the Sacrifice, the Text is clear, and the Priest follows of course; there can be no Sa­crifice without him. And it is as clear too, That it is not the Sacrifice of the Mass, though [Page 5] Christ himself be in it; for 'tis he whom we first meet with in the Text, By him.] Here in­deed he is, but not in the quality of a Sacrifice to be offered, as in the Mass, whereof he is the Matter, but as a Mediator onely. It is not Him, but By him we are to offer.

Now seeing we may be secure, it is not that we might possibly fear; let us see what it is we may safely, and must necessarily per­form.

We are first to offer a Sacrifice to God.

• 2. That for the kinde, is Eucharistical, not Propitiatory.
• 3. The Matter of it is to be, not the Fruit of our Fields, or of our Flocks, but of our Lips.
• 4. Not every fruit that grows upon the lips, but [...] lips Confessing to his (i. e. Gods) Name.
• 5. This confessing here is not of him, (though that be otherwise necessary; for he that denies him, shall be denied by him) but To him, and that makes it a Sacrifice.
• 6. It must be to Him, and not to any Crea­ture, Saint, or Angel. Praise them we may, but offer a Sacrifice of praise, we must not.
• 7. It is not a Sacrifice to be done at starts, and upon occasions, but continually, a daily Sacrifice.
• [Page 6]8. It is to be offered by Him, that is, by Christs merits and mediation 'Tis that which gives power and efficacy to this and all our services, which would be nothing worth, if we came in our own names.

Lastly, You have the Reason, why all this, Therefore; and that sends us back to the Twelfth Verse, Wherefore Jesus, that he might sanctifie the people by his Blood, suffered without the Gate. That he suffered for us, and that he suffered without the Gate, are the reasons, why by him, and why of us. By him, because by the sacrificing of himself, he made our peace with God. By him therefore let us offer the sacrifice of praise to God for it. And why of us? Because he suffered without the Gate; whither the Jews that were within the Gate must go out and follow him, in the next Verse, leaving their City and Sanctuary. And we the Gentiles that are with­out the Gate already, may finde him in our own Territories, that so both Jew and Gen­tile [...] joyntly together, as the word imports, May confess to the honor of his Name.

And as Therefore carries in it the reason of our duty, so it doth in that some accommoda­tion it hath to the time: For this is Passion [Page 7]Sunday; and why so called, we learn from Rupertus and others, because the Jews on this day met together, to consult of, and contrive the death of our Lord; which, not many days after, they effected.

It will not be fit (I confess) for that reason, to anticipate the Meditations proper to that So­lemnity. Yet as now the Passion was in pre­paration and conception by them, it will be so far a keeping of time with it, if we also now shall prepare a Sacrifice of praise for it, that we may be fit then to honor God by confess­ing to his Name, the wonderful mercies and unspeakable benefits we receive by the Passion and Resurrection of our Lord.

By him therefore let us offer the Sacrifice of Praise to God continually, that is, the Fruit of our lips confessing to his Name.

And that we may the better perform our Sacrifice of Praise, Let us by him also offer a Sacri­fice of Prayer, &c.

THat we are to offer a SACRIFICE to God, is here so plainly enjoyned, and so punctually described, both for matter and man­ner in every circumstance, that one would think it strange it should be neglected, and more [Page 8]strange it should be contemned by any. But for our selves, if we would be clear in this matter (as every good man should desire to be) it is fit we call our selves to account when, and how we perform it.

The Antient and Frimitive Church (of whom this may best be learned) did, in conscience of their duty herein, compose several Liturgies, that by them they might have a Publick daily Sacrifice for the honor and worship of God; as that of St. James at Jerusalem, St. Marks at Alex­andria; after that, St. Chrysostoms at Antioch, St. Basils at [...]aesaria, St. Gregories at Rome; and indeed, there was no Church without one. They that wrote Apologies for the Christians, being of the Heathen accused of Atheism, because they were never seen to offer sacrifice to the Gods; for answer to that, had recourse to this Sacrifice of Praise in the Text.

The Copies of those Antient Liturgies, as they come now to our hands, have no doubt suffered the fate of time, that is, some changes, by which the preposterous zeal of some hath overcharged them with numerous, and some­times superstitious Additions; yet the substance and intendment of them was to perform this duty. And therefore our Church, that never [Page 9]was of the minde to fling away Chaff and Corn, both at once, That they might not want what all Churches ever had; so ordered our Liturgy, that by it we might wi [...]h safety and true devotion, daily Sacrifice to the praise and honor of God Wherein they have fol­lowed, not onely Precept, but [...]atern also from this Text, as by a short parallel between them, may visibly appear; as first,

1 The Text calls us to a Sacrifice, and the Liturgy is that Sacrifice. Antioch was the place where Christs Disciples were first called Christians; and Antioch is the place where the Christian Ser­vice is first called a Liturgy. Acts 13. We finde the Disci­ples met together at their Liturgy [...], Vers. 2. which we translate, Fasting and Ministring to the Lord; for [...] pro­perly signifies a Publick Ministration; to which, the word used by the Church, fits well, calling it Common Prayer; and is so expounded by St. Luke himself in the next Verse, Vers. 3. When they had Fasted and Prayed. This Liturgy or Ministring to God, must needs be in something for His honor and service, which is properly a Sacrifice.

• 2 Secondly, As it is a Sacrifice to God, so to none but God: We call it Divine Service, and so we use it. No Creature, Saint, or Angel, hath [Page 10]any part in it, as in some they have. Praise them we may for the good service they have done the Church; but offer a Sacrifice of Praise we may not. It was never heard, saith St. Augustine, Offero tibi Sacrificium, Petre, or Paule, or Cypriane. And though the invocation of them simply be not a Sacrifice, yet it is such, when used in Divine Service in the place of one. And that it is not heard in our Liturgy, it is no doubt, with their good leave and liking too. The Angel Rev. 19. will answer for that Order: When St. John would have worshipp'd him, Do it not (says he) I am your fellow servant. And the Apostles Paul and Barnabas for their Order, when the men of Lystra would have sacrificed to them,
  Acts 14.15.
  they cryed out, Sirs, why do you these things? we also are men of the like Passions with you. That they are Gods friends, intitles them to no more than a place in his Court to do him ser­vice, not in his Throne to receive any. And therefore that honor which God hath not given to another, we have not given to them in our Liturgy.
• III Thirdly, The Sacrifice of the Text is Eu­charistical, a Sacrifice of Praise, and so is our Liturgy. We pretend to no expiation or sa­tisfaction for sins, either of quick or dead: [Page 11]We ow that to a better Sacrifice. The price of Redemption is greater than any service we can do: It cost more to redeem our souls, we must let that alone for ever; and therefore in the Liturgy, our Sacrifice is set to no higher key, than, We praise thee, O God,
  Psal. 49.
  &c.
• IV Fourthly, In every Sacrifice there must be something offered, and that in the Text is the fruit of our Lips: For though the Root of this and every good service, must be in the heart, yet the fruit must sprout outwardly in the lips. For though a vertue may sometimes be accomplished in the heart onely, yet neither this nor Prayer it self, if private or mental onely, (though otherwise of excellent use) will amount to a Sacrifice, till it come into the lips; for no proper Sacrifice is invisible: And therefore in our Liturgy, as we pray, that God would open our lips; so we practise when we joyn with the Priest in the Confessions and Psalms, and in such things where he alone is not concerned.
• V Fifthly, It is not every fruit that grows upon the lips, is fit to make a Sacrifice, but [...], lips that confess to his Name. But how comes confessing more than any thing else, to relate to a Sacrifice? It is thus. The end [Page 12]and import of every thing offered to God in Sacrifice Eucharistical, is a Profession and Ac­knowledgment of some blessing bestowed upon the Sacrificer; and so either expresly or impli­citely is joyned with it. As for instance; At the offering of the first-fruits, they are com­manded to make a Confession in this form. Thou shalt go unto the Priest,
  Deut. 26.3.
  and say thus unto him, I confess this day unto the Lord thy God, that I am come into the Country which the Lord sware unto our Fathers to give us; That is, in the first-fruits they confest the Land that bore them to be of Gods gift. Now of such confessions as these, the whole body and matter of the Liturgy is framed.

1 Our first address and approach into Gods presence is, by a Confession of our sins, which is a putting off our shoes with the defilements we have contracted in our ways; for the place and presence is holy. And by this we make Profession and Acknowledgment of Gods per­fect purity and holiness, in that we presume not to come into his presence, till we first put off our uncleanness.

2 Then follows the Absolution; and this is an­other Confession of his infinite mercy, that he is willing to forgive our sins, and to [Page 13]use the ministry of sinful man, to confer it upon us.

3 Then we have the Hymns and Psalms, which is a third Confession to his Name, whereby we do with chearful and thankful hearts, ac­knowledge him to be the Author of all the good we enjoy, or hope for.

4 For Lessons we have the Scriptures read, and they are written for our learning: In that we confess, God to be our infallible Teacher, to whose Oracles we submit to be guided, both in faith and manners.

And because the Rules of both lie diffused through the whole body of Scripture, we have them summ'd up in the Creeds and De­calogue. In the Creeds we acknowledge our faith in his wisdom, who hath so mysteriously contrived the means and way of our Salvati­on, before unknown to Men and Angels: And in the Decalogue we confess his Dominion, That he is our Lawgiver; and to that our Pa­tron also, not onely gives us Laws but Grace, and hearts to keep them.

5 In the Collects, Prayers, and Supplications, for the supply of our wants and necessities, as well temporal as spiritual, we acknowledge every good gift, and every perfect giving to come down from the Father of lights.

[Page 14]But the chief of all the Confessions is that, for which our Saviour instituted a Sacrament. Do this in remembrance of me; that is, in Com­memoration and Acknowledgment of what he by his blood hath purchased for us: For we must not think, as some do, that a Sacra­ment should be instituted for relief onely of a bad memory, like a thred tied about the fin­ger; but solemnly to celebrate the memory of the greatest of blessings that God ever bestow­ed upon men; the Redemption of our Souls by the blood of his dear Son: And therefore this Confession carries away from all the rest, the name of an Eucharist, a Sacrifice of Praise and Thanksgiving.

By this we see the matter of the Sacrifice of the Text fulfilled in the Liturgy by Confessing to his Name.

VI The next thing to be observed is, the circum­stance of time when this Sacrifice is to be offer­ed, and that is continually. In conformity to this, our Service is a continual daily sacrifice, a Morning and Evening Prayer. And though the greatest benefit of this belongs to those that daily attend it; yet because it is the Publick Sacrifice of the Church, all that are Members of that have their part and interest in it, though [Page 15]they be absent, yet not in equal measure. The present are intitled to the benefit as a Sa­crifice offered by them; the absent as a Sacrifice offered for them. For this is our juge Sacrificium that is perpetually burning upon the Altar, for the service of God, and in behalf of every member of the Church, that doth not ponere obicem, set a bar upon himself by his wilful neglect of it, and opposition to it.

VII Lastly, By him we are to offer; 'Tis his merit and mediation that crowns the Sacrifice. In vain should sinful man approach so great a Majesty in his own Name; but by him who hath made our peace with God, and sanctified us by his blood, we may finde access to him. This by him gives the Characteristical difference of the Christian sacrifice from all others; for other­wise the Sacrifice of Praise was common to all times before, and under the Law. You finde in many Psalms a Sacrifice of Praise and Thanksgiving, but in none of them by him, in Christs name. St. Joh. 16.24. Hitherto ye have asked nothing in my Name (says our Saviour) but hereafter his Name will give vertue and efficacy to all our services: And therefore to gain so gracious an Advocate with the Father, our Prayers and Supplications are in the Liturgy offered up in [Page 16]his Name, concluding always, By the merits of our Lord Jesus Christ.

THus you see the Text exemplified through­out in the Liturgy; and the Liturgy there­fore warranted by the Text. I could not pro­mise my self time enough to take a view of all the particulars, I have therefore reduced that I have to say at this time, to this one Ob­servation in gross.

That our Liturgy or Common Prayer is a true Sacrifice to God, for the praise and honor of His Name.

And to this I shall not beg the assent of those that like it not, but require it; and by the authority of the same Apostle in an other place, Rom. 15.8. where we read, That Jesus Christ was a Minister of the Circumcision for the truth of God, to confirm the promise made unto the Fathers. Now what that promise was, he tells us in the next Verse. That the Gentiles might glorifie God for his mercy, as it is written, For this cause I will confess to thee among the Gentiles, and sing praises unto thy Name. Here are Confessions, [Page 17]and Praises, and Singing, by which God is to be glorified among the Gentiles: They that will be Christians upon other terms, do in effect make God a lier, who promised it should be so.

And yet they that would not have it so, are very many, and of many sorts; and though I cannot think the worse of it, that it lies un­der a popular dislike; yet because it is no ill way of learning our duties by the folly of those that oppose it, I shall give you a short account of them▪

I The ATHEIST first charges it with such weapons as he hath, scorn and drollery: That these Forms, and Ceremonies, and Pageantry of worshipping God in Liturgies, is but a trade invented by the Priests, to get their living, and according to the priviledge of Inventors, they claim a Monopoly, that they onely may have the offering of that Sacrifice.

It is not strange, that they who have not God in their hearts, as the Prophet David speaks of those fools, should have any sacrifice in their lips for him. In this onely, I confess, they are no fools. If there be no God, we need not trouble our selves about a Sacrifice; but if there be a God, let them take the fool again; [Page 18]for Sacrifice is his due. Never was any Nation so barbarous, that fancied a Deity, but thought it necessary to make some testification and ac­knowledgment of it by Sacrifice

II To these we may joyn the whole Herd of SECTARIES, who are but a kinde of godly Atheists. When the late storm that raged amongst us, brought with it those Locusts that over-spread the Nation; though their whole business was to destroy, yet of all most viru­lently the Publick Service of the Church. And hence it is, that in the practice of their devo­tions, you shall finde nothing that looks like the offering of a Sacrifice of praise for the honor of God: But their meeting together, is onely to tell one another their dreams and ridiculous phansies, belying the holy Spirit an hour or two, and then depart. And so I leave them.

And come to another sort of enemies, whom I intend more particularly to call to an ac­count, and the rather, because they seem to allow of a Publick Sacrifice of praise, as far as a free Directory will go; but for a set and stinted Liturgy (as they call it) they have it in abomi­nation, as appears by the heap of accusations they bring against it.

• [Page 19]1. That it is a polluted unclean thing.
• 2. That it is a dead Sacrifice.
• 3. A Book-service of the Letter, and not of the Spirit.
• 4. A Childish.
• 5. Confused.
• 6. Improper, impertinent service.
• 7. A tedious service.
• 8. A lame sacrifice, full of defects.

And lastly, A blinde one, that edifies not.

All this dirt and filth they cast upon it, is easily wiped off with a right understanding of this onely general Doctrine of the Text, That it is a sacrifice of praise to Gof for the honor of His Name.

• I First, They say it is a polluted unclean thing, taken out of the Popish Missal and Bre­viary: But if it be truly according to the pa­tern in the Text, as ye have heard, a Sacrifice of praise to God, we need not be troubled through what hands it passed before it came to us: For as we are not ashamed to confess that our Religion is not a new, but Reform'd Religion; so, nor need we be ashamed to say, We worship God, not by a new, but Reform'd Liturgy: And so our Faith and Religion are both of a piece, and both as old as the Text.
• [Page 20] II Secondly, They say it is a dead Sacrifice, made up of empty Forms and Ceremonies, void of that life and affection which is necessary in Gods service. If there be that want of affecti­on in our Prayers, it is a fault, lie where it may: But certainly the Forms are not guilty of it. It is injustice to require that in a Sa­crifice, which belongs onely to him that offers it. The Church that composed the Forms can­not create affection. If we come to this Sacrifice and leave our hearts behinde us, I know where the blame must lie.

But you will say, you do not accuse Set Forms, for want of life in themselves, but that by the continual repetition of the same things, they be-dead affection in those that should have it. And how, I pray, should that be? If the sense of real wants and blessings, which are al­ways the same, cannot keep up our affections, how should a new set of words do it? Can we imagine that God should be taken with variety and shift of phrases, or that the affecti­on that takes heat from them, will render the service more acceptable to God?

And therefore, when they complain that their devotion is tired with nothing but Al­mighty and most merciful Father, in the Morning; [Page 21]and Almighty and most merciful Father, in the Eve­ning; and the same over and over again every day: That complaint did never lie against the Jews daily Sacrifice, which was a type of ours; that there was a Lamb in the morning, and a Lamb again at evening; and the same over again every day in the year. When our Saviour at his last agony in the Garden, three times retired himself from his Disciples to pray, he used still the same form of words without any change, St. Matth. 26.44. And who dares say he want­ed ability to vary his prayer, or can say, he want­ed affection, though he did not? For as St. Luke relates it, He prayed so earnestly, St. Luk. 22.44. that his swet was as it were great drops of blood falling down to the ground; and then sure there was no want of affection; for when our zeal is at the hottest, we do not use to swet at our prayers.

III I go on to a third charge; That Set Forms, instead of helping us, hinder the Spirit by which we should pray. The truth is, Such as the Spirit may be, and too often useth to be, it ought rather to be bound with chains, then left at liberty; under a Form of Praying, to Libel their Governors, or whom, or what they please to bring into hatred with the people: But for the true Spirit of Prayer, that cannot [Page 22]be tyed with words: For they are utterly mis­taken that think the Spirit of Prayer, supplies any defect of words or phrases; for that very Text of St. Paul, whereon they ground it, con­futes them; Rom. 8.26. The spirit helpeth our in­firmities. But in what? not in words; for what the Spirit supplies are there said to be [...], not spoken at all; or, as we translate it, which cannot be uttered. What then doth it sup­ply? It maketh intercession for us with groans, which cannot be uttered. The true Spirit of Prayer consists in groans, in zeal, and fervency; and that, where it is, will animate and put life into any Form of Prayer. They who call Forms of their own making, or borrowing, con'd without Book, Praying by the Spirit, do both cheat the people, and blaspheme the Holy Ghost.

IV A fourth Objection is, That it is but a Book-Sacrifice, a Reading-Service, which any childe may do. They complain it seems of ease: If God should require a harder thing of us, as no doubt there are many harder things to be done, do them we must. The easiness lays the greater obligation upon us: How ridiculous would this exception appear against the Legal Sacrifices! A Butcher could [Page 23]kill and dress a Lamb, as well as a Priest. This is a false, deceitful weight. Gods service is not to be weighed by the labor of doing, but by the relation to him, for whom it is done: And therefore King Solomon, when, by the advice of his Father upon his death-bed, he call'd to ac­count the chief Leaders in the rebellion of A­doniah, as Joab that commanded in chief, and Abiathar the High Priest, made no question of putting Adoniah and Joab to death; but for Abiathar, though he deprived him of his office, yet he spared his life. And why? he gives no other reason but this, Because he bore the Ark before his Father David. But was that a work of such merit and difficulty? Could not any Porter do as much? it was but carrying of a Chest. Solomon did not take his measure by that. That Sacred Chest, the Ark was a Symbol of Gods presence; it had relation to his Ser­vice, and that he preferred before his own; for Adoniah was his Brother of the half-blood, and Joab his cosin-german.

You that are the Kings servants here in Court, do not weigh the merit and honor of your places, which you justly have, by the pains and difficulty of your service, which we know in many is little enough, but by the great­ness [Page 24]of the Master for whom you do it. Chil­dren may be able to read the Book, but not therefore fit to offer the Sacrifice.

V They are troubled with the rude, confused noise that is made by the people, in answering to the Confessions and Psalms. It seems their ears are as tender as their consciences, and both a­like out of tune: For this is a Publick Sacrifice, [...] in the Text, i. e. a Confessing together. Now there can be no communication of men together, but by speech, and therefore of ne­cessity it must be the Fruit of our Lips. But while we, in obedience to that, pray God to open our Lips, they teach the people to shut them. They take it very ill, that they are silenced, though they deserve it, and yet stick not to silence the whole Congregation, without any of­fence or fault of theirs.

VI They say it is an improper and impertinent Service: We use such Hymns and Psalms for our Praises and Thanksgivings as are not proper and appliable to us: For how can any one that is a Man, say in the Magnificat, Thou hast regarded the lowliness of thy handmaid? Or how can it be seasonable for all, especially young men, to say in the Nunc dimittas, Lord now let thy servant depart in peace.

[Page 25]For answer to this, and the rest of that kinde: It is but turning to the Doctrine of the Text, as we have done in all the rest. The Liturgy is the Churches Publick Sacrifice of Praise; and in that we are not onely to give thanks for blessings immediately conferred upon our per­sons, but upon us with the whole Church, by the intervention of others. For in the Bless­ed Virgin we do all partake of the grace done to her, being taken to be the Mother of our Lord. And in old Simeon we rejoyce at the sight of that salvation, which was a Light to us Gentiles, as well as a glory to the people of Israel.

VII They are offended with the length of the Service, which makes it not onely tedious in it self, but injurious also by hindring the Sermon. To measure the length first: If we lay our line to it, you will not finde it so. It takes up but a very short part of the whole time which God has bestowed upon us; of which enough we have, and too much we take many times for our rest and sleep, enough for our own necessary business, and a good portion besides for our pleasures and lawful de­lights. Can we think an hour or two spared out of all this, too long for Gods service? or a Lamb too much for him, who has bestowed [Page 26]the whole flock upon us? The tediousness which is caused by the length of the Service, is cured by the end. It must needs be a less trouble to us, if we consider it to be an honour for God. To say no more, How can we think those Prayers too long, in which we our selves sue for eter­nity?

Nevertheless, if the length of the Liturgy should, as they say, prove a hinderance to Preaching, I had so much the less to say for it: But how that should be, I understand not. The Wise man assures us, there is a time for all things, and sure then there is a time for two things, Prayer and Preaching both. But pos­sibly we may be so surprised, that there is not time for both; The Case of Conscience here will be, which of them may best be spared. The Prayers are to God, the Sermons to us; the Pray­ers for Gods honor, the Sermons for our profit. In this case, I think I may safely leave every man to be his own Casuist, and go on to the next.

VIII It is defective, and so a lame Sacrifice. How inconsistent are their complaints, and how hard are they to be pleased? It is both too long and too short. They mean it is too long in the whole, and too short in the parts. In the [Page 27] Confession of sins, in the Thanksgivings, in the Collects, many material things omitted. The Scriptures read in broken pieces, and not in order.

These would not be counted defects, if we considered their end and use in the Liturgy, which is to be a Sacrifice of praise to God, for that is sufficiently attained by them as they are there used.

It is true, if we respect these duties in refer­ence to their immediate proper effects, the com­mon Forms are insufficient; for no man may pre­sume of Remission of sins, unless he confess to God the particulars wherein he hath offended. Nor can be truly thankful to him for the bless­ings, whereof he makes no particular acknow­ledgment: Nor can attain to a full and clear knowledge of the Scriptures that reads not all, and in order. All this is easily granted.

But they are utterly mistaken in the use of a Liturgy, that would have it to be a common store to furnish out every duty and vertue, and fur­ther than to serve for the publick honoring, and praising of God: For if particulars should be named, wherein all are not concerned, how can they truly and heartily say, Amen? And likewise, when some portions onely of [Page 28]Scripture are read, it is to suit the present oc­casion and solemnity. And for particular Con­fessions and Thanksgivings, if men were so well-affected, and so well-acquainted with their own Souls, as they should be; when general words are used, they may if they please, reflect up­on their own particulars; and so render the Publick Service, an advantage also to their pri­vate interest and profit.

IX I will adde but one exception more. They say it is a blinde Sacrifice, and edifies not. To edifie is to contribute to the building of us up in faith or godliness; and then not edifying, the meaning must be, that it is good for no­thing. And truly, if it be so, it is but reason we should part with it.

But possibly when they say, It doth not edifie, it may have some other meaning in it. They may say it edifies not, because they like it not, or are not pleased and satisfied with the use of it, or, which is nearer; the true meaning of the word, there is nothing of instruction in it, which they have not heard a thousand times before.

They who come to Prayers for these ends, may indeed be disappointed, because they come without their errant. This is a Sacrifice [Page 29]for the praise and honor of God; if it edifies that, we have no cause to complain. A Sermon, I confess, may fit our turns better in both these respects, if it be as it should be: It is no doubt a more pleasing entertainment of the time, if it be to edifie our liking; and fitter for in­struction, if it be to edifie our learning. But then to say, Divine Service doth not thus edifie, is to blame the Prayers, because they are not a Sermon. You would take it ill, as well you might, if I should except against Sermons, be­cause they are not Prayers, i. e. a Sacrifice of praise for the worship of God, as certainly they are not. But let both have their dues, and they are both good edifiers; The Sermon of Faith and Knowledge, the other of the Praise and Worship of God.

Yea, that part, which, of all the rest, seems least to edifie, The Hymns, and Psalms, and Anthems with Musick, edifie the praise of God. I will praise the name of God with a song, and mag­nifie it with thanksgiving, Psal. 69.30. Yea, the very instruments themselves have their part in praising God. Therefore will I praise thee, and thy faithfulness, O God, playing upon an Instrument of Musick. Unto Thee will I sing upon the Harp, O thou holy One of Israel, Psal. 71.20. This per­haps [Page 30]may be allowed to David, to use the Art wherein he excelled, and may agree with the Jewish service, but not with the Christian. Nay St. Paul, in the place I named before, assures us, Rom. 15.8. That it was a promise made to the Fathers, that Christians should so glorifie God, by Con­fessing to Him, and Singing to His Name, the very Singing is not omitted; and that not of Him onely, but to Him; which seems so ridi­culous to some, to sing our Prayers, or any thing that is offered to God: But it did not so to him that knew it better; Psal. 104.33. I will sing unto the Lord, as long as I live; I will sing praises unto my God, while I have my being. What ever others think, he was resolved to live and die in it.

I shall trouble you with no more of their Objections: These onely I have taken out of a greater heap, because they are such as con­front the Plain Doctrine, and Letter of the Text, and are the most popular insinuations wherewith unwary people have been deluded

But you will say, though we see no reason to approve of these men, yet have we not reason to pitty them? For they are content to loose their Livings for their Consciences. What they loose, I cannot say; but for pittying them, I [Page 31]should be apt enough, if I did not see some Gallants venture more for a young wanton Mistress, than others for a chast and sober wife. If they be so fond of their new Directory and Covenant, as young lovers are in the first heat of their affection, who say, That they had rather beg together, than part; who can help it? Yet I will hope that a little more time, and a little less Indulgence, which u­ses to make the one, will make the other wi­ser too.

And so I leave them, and come to Our selves, whose Judgments have not been so far corrupted as to be enemies to the Liturgy; yet, I know not how, something hath so poisoned our Affections, that we are not so good friends to it as might be wished. We care but little to come to it, and have as little respect when we are at it; we sit it out, or talk it out, so as nothing seems to be more impertinent, and wherein we are lesse concerned, then in this Service. Why will you go to Church? say they; there's nothing but Prayers. That is in words at length. There's nothing but praising and honouring God.

It is not possible, that any could be thus bold with their Creator, if they did not de­ceive [Page 32]themselves with a perswasion that a full amends may be made him another way. That obedience to Gods Commands, a ver­tuous and godly life is the best Sacrifice He that keepeth the Law, Ecclus. 35.1. saith the Son of Sirach, bringeth Offerings enough. Psal. 4.5. And David, an Au­thor of more credit, tells us of a Sacrifice of Righteousnesse. And the Apostle in this chap­ter, To do good and to communicate forget not, Vers. 16. for with such sacrifices God is well pleased. These are, and every other act of Vertue, may be a Sacrifice, and God honoured by them: But yet not such as will serve to satisfie the Duty of the Text. The Sacrifice of obedience is Metapho­rical, i. e. God accepts it as well as if it had been a Sacrifice, that is, something given to himself. But the Sacrifice of praise is proper without a Metaphor. The original word [...], I confess, imports something to be de­stroyed, but that is meer accidental to the no­tion of Sacrifice. It doth distinguish the kinde, but not constitute the nature of it, which is accomplished by offering something to God in acknowledgment of him. And for this use, the fruit of our lips is as proper, as the fruit of our flocks, or of our fields, ever were.

[Page 33]So likewise the honor which God receives from our obedience, differs from that of Sa­crifice; for that is onely of consequence, and by argumentation, i. e. It suits with the na­ture and will of God; as we say, Good ser­vants are an honor to their Masters, by re­flection: But the honor by Sacrifice is of di­rect and special intendment, it hath no other use, and is a distinct vertue from all other acts of obedience, and of a different obli­gation.

I should not trouble you with these nice distinctions, if they did not carry with them matter of important consequence; least a necessary service should be shuffled up, and quite lost in the croud of other duties. For, though God hath the honor of obedience and a vertuous life, if we deny him the honor of a Sacrifice besides, we rob him of his due; and a greater Sacrilege we cannot commit: For that which goes upon the common account of Sacrilege, robs God onely of things dedi­cated for his service; (and yet that crime hath fired the nests of those, that took Coals from the Altar, to warm their own harths) but this is [Page 34]the robbing God of the Service it self, to which the other is but an accessory.

It is a fallacie, and piece of practick sophi­stry that cozens the world, for men to think themselves discharged of one duty by the zeal they bear to another; as if God were not rob'd so long as we leave him any thing.

Now, as it is well worth our care, that this Service be not lost in the crowd of other duties, so will it be much more, that it be not lost in worse company, in a throng of Vices. And lost it will be, when the vertue of it is gone. Psal. 107.34. A fruitful land is made barren by the sins of them that dwell therein. The same cause will make our Prayers as fruitless as our fields. To honour God with our lips, and dishonour him with our lives; to be strict at Prayers, and loofe to all disorders; The Presbyterian pretensions cannot make our Sacrifice so abo­minable as our sins can: They make God complain of that which he himself command­ed, Isai. 1.11. To what purpose is the multitude of your Sacrifices unto me, saith the Lord; I am full with the burnt offerings of Rams, and the fat of fed Beasts. And again, Bring no more vain Oblati­ons; [Page 35]Incense is an abomination unto me: So it was with the Jewes Sacrifice; and the Christians will fare no better, ver. 15. When ye spred forth your hands I will hide mine eyes from you: yea, and when ye make many Prayers I will not hear: Whence grows the displeasure that God takes against his owne Service, but from this? Your hands are full of blood. He will accept no Sacrifice from polluted hands. And therefore, to reconcile him to his own Service, he puts us into this course, vers. 16. Wash ye, make ye clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well, seek Judgement, relieve the oppressed, plead for the widow.

If we come thus minded and prepared to Gods Altar, and offer the Sacrifice of Praise to the honour of his Name, we may with confidence expect, what God in the same case promised, 1 Sam. 2.30. Them that honour me, I will honour.

To conclude. All that I have said hitherto is only to vindicate Gods Service from contempt, and to restore it to some of the respect due to it. And this, though the froward times did not need, cannot I hope be thought an ill office [Page 36]for a Sermon, once to be an Advocate for Prayers, seeing Prayers will alwayes do as much for the Sermon, be an Advocate to God to bring down a blessing upon it. As the Church teacheth us to do, so let us pray, That the words which we have heard with our outward ears may, &c.