A view of the nevv directorie and a vindication of the ancient liturgie of the Church of England in answer to the reasons pretended in the ordinance and preface, for the abolishing the one, and establishing the other.

A view of the nevv directorie and a vindication of the ancient liturgie of the Church of England in answer to the reasons pretended in the ordinance and preface, for the abolishing the one, and establishing the other.

Table of contents

Title page

BY THE KING. A Proclamation Commanding the uſe of the Booke of Common-Prayer according to Law, notwithſtanding the pretended Ordinances for the New Directory.

A PREFACE TO THE Enſuing Diſcou•ſe.

CHAP. I.

CHAP. II.

A Poſtſcript by way of Appendix to the two former Chapters.

CHAP. III.

§

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A VIEW OF THE NEW DIRECTORIE, AND A VINDICATION OF THE ANCIENT LITURGIE OF THE Church of England. In Anſwer to the Reaſons pretended in the Ordinance and Preface, for the aboliſhing the one, and eſtabliſhing the other. The Third Edition.

OXFORD, Printed by HENRY HALL, Printer to the UNIVERSITY. 1646.

BY THE KING.
A Proclamation Commanding the uſe of the Booke of Common-Prayer according to Law, notwithſtanding the pretended Ordinances for the New Directory.

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WHereas by a Printed Paper, dated the third of Ianuary laſt paſt, intituled, An Ordinance of Parliam [...]t for taking away the Book of Common-Prayer, and for eſtabliſhing and putting in execution of the Directory for the publique worſhip of God; It is ſaid to be ordained among other things, That the Book of Common-Prayer ſhould not remain, or be from thenceforth uſed in any Church, Chappell or place of publique Worſhip within the Kingdome of England or Dominion of Wales; And that the Directory for publique Worſhip in that printed [Page] Paper ſet forth, ſhould be from thenceforth uſed, purſued, and obſerved in all exerciſes of publique Worſhip of God in every Congregation, Church, Chappell, and place of publique Worſhip. And by another printed Paper, dated the 23. day of Auguſt laſt paſt, intituled, All Ordinance of the Lords and Commons aſſembled in Parliament, for the more effectuall putting in execution the Directory for publique Worſhip, &c. particular directions are ſet down for the diſperſing, publiſhing, and uſe of the ſaid Directory, in all pariſhes, Chappelries, and Donatives, and for the calling in and ſuppreſſing of all Books of Common-Prayer, under ſeverall forfeitures and penalties to be levyed and impoſed upon conviction before Iuſtices of Aſſize, or of Over and Terminer, and of the Peace, as by the ſaid two printed Papers may appeare. And taking into Our conſideration, that the Book of Common Prayer, which is endeavoured thus to be aboliſhed, was compiled in the times of Reformation, by the moſt learned and pious men of that Age, and defended and confirmed with the Martyrdome of many; and was firſt eſtabliſhed by Act of Parliament in the time of King Edward the ſixth, and never repealed or laid aſide, ſave only in that ſhort time of Queen Maries Reign, upon the returne of Popery and ſuperſtition; and in the firſt yeare of Queen Elizabeth, it was again revived and eſtabliſhed by Act of Parliament, and the repeale of it then declared by the whole Parliament, to have béen to the great decay of the due honour of God, and diſcomfort to the Profeſſors of the truth of Chriſts Religion: and ever ſince it hath béen uſed and obſerved for above foureſcore yeares together, in the beſt times of peace and plenty that ever this Kingdome enjoyed; and that it conteines in it an excellent Forme of Worſhip and Service of God, grounded upon holy Scriptures, and is a ſingular meanes and helpe to devotion in all Congregation, and that, or ſome other of the like Forme, ſimply neceſſary in thoſe many Congregations, which cannot be otherwiſe ſupplyed by learned and able men, and kéeps up an uniformity in the Church of England; And that the Directory, which is ſought to be introduced, is a meanes to open the way, and give the liberty to all ignorant Factious or evill men, to broach their own fancies and conceits, be they never ſo wicked and erroneous; and to miſ, lead People into ſin and Rebellion, and to utter thoſe things, even in that which they make for their Prayer in their Congregations as in Gods preſence, which no conſcientious man can aſſent or ſay Amen to. And be the Miniſter never ſo pious and religious, yet it will breake that uniformity which hitherto [Page] hath béen held in Gods ſervice, and be a meanes to raiſe Factions and diviſions in the Church; And thoſe many Congregations in this Kingdome, where able and religious Miniſters cannot be maintained, muſt be left deſtitute of all helpe or meanes for their publique worſhip and ſervice of God: And obſerving likewiſe, that no reaſon is given for this alteration, but only inconvenience alleadged in the generall (and whether pride and avarice be not the ground, whether rebellion and deſtruction of Monarchy be not the intention of ſome, and ſacriledge and the Churches poſſeſſions the aymes and hopes of others, and theſe new Directories, the meanes to prepare and draw the people in for all, Wée leave to him who ſearches and knowes the hearts of men,) And taking into Our further conſideration, that this alteration is introduced by colour of Ordinances of Parliament made without and againſt Our conſent, and againſt an expreſſe Act of Parliament ſtill in force, and the ſame Ordinances made as perpetuall binding Lawes, inflicting penalties and puniſhments, which was never, before theſe times, ſo much as pretended to have been the uſe or power of Ordinances of Parliament, without an expreſſe Act of Parliament, to which Wée are to be parties. Now leſt Our ſilence ſhould be interpreted by ſome as a connivance or indifferency in Us, in a matter ſo highly concerning the Worſhip and Service of God, the Peace and Unity of the Church and State, and the eſtabliſh'd Lawes of the Kingdome, Wée have therefore thought fit to publiſh this Our Proclamation; And Wée do hereby require and command all and ſingular Miniſters in all Cathedrall and Pariſh-Churches, and other places of publique Worſhip, within Our Kingdome of England or Dominion of Wales; and all other to whom it ſhall appertaine, that the ſaid Booke of Common-Prayer be kept and uſed in all Churches, Chappels, and places of publique Worſhip, according to the ſaid Statute made in that behalfe in the ſaid firſt yeare of the ſaid late Quéen Elizabeth; And that the ſaid Directory be in no ſort admitted, received, or uſed, the ſaid pretended Ordinances, or any thing in them conteined to the contrary notwithſtanding. And Wee do hereby let them know, that whenſoever it ſhall pleaſe God to reſtore Us to Peace, and the Lawes to their due courſe (wherein Wée doubt not of his aſſiſtance in his good time) Wée ſhall require a ſtrict account and proſecution againſt the breakers of the ſaid Law, according to the force thereof. And in the meane time, in ſuch places where Wée ſhall come, and find the Booke of Common-Prayer ſuppreſt and laid aſide, and the Directory introduced, Wée ſhall account [Page] all thoſe that ſhall be ayders, actors or contrivers therein, to be perſons diſaffected to the Religion and Lawes eſtabliſhed: and this they muſt expect, beſides that greater loſſe which they ſhall ſuſtain by ſuffering themſelves thus to be deprived of the uſe and comfort of the ſaid Booke. Given at Our Court at Oxford this thirteenth day of November, in the one and twentieth yeare of Our Raigne. 1645.

GOD SAUE THE KING.

A PREFACE TO THE Enſuing Diſcou [...]ſe.

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Sect 1 THat the Liturgy of the Church of England, which was at firſt as it were written in bloud, at the leaſt ſealed, and delivered downe to us by the Martyrdom of moſt of the compilers of it, ſhould ever ſince be daily ſolicited, and call'd to the ſame ſtage and Theatre, to fill up what was behinde of the ſufferings of thoſe Fathers, is no ſtrange or new piece of oeconomy in the Church of God. This propoſition I ſhall take liberty briefly to prove by way of introduction to the enſuing diſcourſe, and ſhall hope that you will acknowledge it with me, if you but conſider theſe ſeveralls.

Sect 2 1. That there is not a ſurer evidence and [...], by which to diſcerne the great excellency of moderation in that booke, and ſo the apportionateneſſe of it, to the end to which it was deſigned, then the experience of thoſe ſo contrary fates, which it hath conſtantly undergone, betwixt the perſecutors on both extreame parts, the aſſertors of the Papacy on the one ſide, and the Conſiſtory on the other, the one accuſing it of Schiſme, the other of Complyance, the one of departure from the Church of Rome, the other of remaining with it, like the poore Greeke Church, our fellow Martyr, devoured by the Turke for too much Chriſtian Profeſſion; and damn'd by the Pope for too little, it being the dictate of naturall Reaſon in Ariſtotle, (whoſe rules have ſeldome failed in that kinde ſince hee obſerved them) that, the middle [Page]vertue is moſt infallibly knowne by this, that it is accuſed by either extreame as guilty of the other extreame: that the true liberality of mind is by this beſt exemplified, that it is defamed by the prodigall for parſimony, and by the niggard for prodigality, by which (by the way) that great blocke of offence, which hath ſcandalized ſo many, will be in part removed, and the reproaches ſo continually heaped upon this booke, will to every diſcerning Judge of things, paſſe for as weake an unconcluding argument of guilt in it, as the ſcarres of a Military man doth of his cowardice, or the [...], the every Topicke of rayling Rhetorick, Mal. 5. of the unchriſtianneſſe of the perſon on whom they are powred out.

Sect 3 2. That ever ſince the reproaches of men have taken confidence to vent themſelves againſt this booke, there hath nothing but aire and vapour been vomited out againſt it, objections of little force to conclude any thing, but onely the reſolute contumacious, either ignorance, or malice of the objectors, which might at large be proved, both by the view of all the charges that former Pamphlets have produced, all gathered together and vindicated by Mr. Hooker, and that no one charge of any crime, either againſt the whole, or any part of it, which this Directory hath offered; which as it might in reaſon, make ſuch an act of malice more ſtrange, ſo will it to him that compares this matter with other practiſes of theſe times, (whoſe great engine hath beene the calumniari fortiter the gaining credit by the violence of the cry, when it could not be had by the validity of the proofes, moſt men being more willing to believe a calumnie, then to examine it) make it but unreaſonable to wonder at it; It being an experiment of daily obſervation, that thoſe which have no crime of which they are accuſable, are therefore not the leſſe, but the more vehemently accuſed, proſecuted, and dragg'd to execution, that the puniſhment may prove them guilty, which nothing elſe could, it being more probable in the judgement of the multitude, (who eſpecially are conſidered now adaies, as the inſtruments to act our great deſignes) that a nocent perſon ſhould plead not guilty, then an innocent bee condemned, which prejudice, as it might bee pardon'd from the charity wherein 'tis grounded, that they who are [Page] appointed to puniſh vileneſſes, will not be ſo likely to commit them, ſo being applyed to uſurping judges, (whoſe very judging is one crime, and that no way avowable, but by making uſe of more injuſtices) will prove but a piece of Turciſme, which concludes all things honeſt, that prove ſucceſſefull, or of the moderne Divinity in the point of Scandall, which makes it a ſufficient exception againſt any indifferent uſage, that it is by ſome excepted against, a competent cauſe of anger, that men are angry as it though never ſo without a cauſe.

Sect 4 3. That it hath been conſtantly the portion, and prerogative of the best things (as of the beſt men) to be under the croſſe, to have their good things of this world [...], with perſecutions, Mar. 10. 30. and ſo no ſtrange thing that that which is alwaies a dealing with the Croſſe, ſhould be ſometimes a panting, and gaſping under it; There was never any ſurer evidence of the cleanneſſe of a creature amongſt the Jewes, then that it was permitted to be ſacrificed, the Lamb, and the Turtle emblemes of innocence, and charity, and the other Chriſtian virtues, were daily ſlaughter'd and devoured, while the Swine, the [...], and all the uncleaner creatures were denied that favour, placed under a kind of Anathema, or Excommunication ſentence, of ſuch it was not lawfull, no not to eate; and ſo it muſt be expected in the anti-type, that all the heat of the Satanicall impreſſion, all the fire of zeale, the ſentence to be ſacrificed, and devoted, ſhould fall as now it doth, on this Lambe-like, Dove-like creature, of a making not apt to provoke any man to rage, or quarrell, or any thing, but love of communion, and thankeſgiving to God for ſuch an ineſtimable donative.

Sect 5 4. That a Liturgy being found by the experience of all ancient times, as a neceſſary hedge, and mound to preſerve any profeſſion of Religion, and worſhip of God in a Nationall Church, it was to be expected that the enemy and his inſtruments, which can call deſtruction mercy, embroyling of our old Church the founding of a new (we know who hath told one of the Houſes of this Parliament ſo, that they have laid a foundation of a Church among us, which if it ſignify any thing, imports that there was no Church in this Kingdome before that Seſſion) ſhould alſo think the deſtroying of all Liturgy, the only way of ſecurity to Gods worſhip, the no-forme being as fitly accommodated to no-Church, as the no-hedge, no-wall to the Common, or deſert, the no-incloſure to the no-plantation.

[Page] Sect 6 5. That the eradication of Epiſcopacy, firſt Voted, then Acted, by the Ordination of Preſbyters by Preſbyters without any Biſhop, which begun to be practiſed in this Kingdome, about the end of the laſt year, was in any reaſon to be accounted prooemiall and preparatory to ſome farther degree of [...], or diſorder, and to be attended by the abolition of the Liturgy in the beginning of this new year, (Epiſcopacy and Liturgy being like the [...], among the Aegyptians, this Daughter to attend that Mother, as among the Barbarians when their Prince dyed, ſome of the noblest were conſtantly to bear him company out of the World, not to mourn for, but to dye with him.) A thing that the People of this Kingdome could never have been imagined low or ſervile enough to bear or endure (I am ſure within few years they that ſate at the ſterne of action conceived ſo, and therefore we fain by Declaration, to diſavow all ſuch intention of violence) till by ſuch other aſſayes and practiſes and experiments, they were found to be, ſatis ad ſervitutem parati, ſufficiently prepared for any thing that was ſervile, almoſt uncapable of the benefit or reliefe of a Jubilee, like the ſlave in Exodus, that would not go out free, but required to be bored thorow the eare by his Master, to be a ſlave for ever.

Sect 7 6. That it is one profeſt act of Gods ſecret wiſedome, to make ſuch tryalls as this, of mens fidelity, and ſenſe, and acknowledgment of his ſo long indulged favours, to ſee who will ſincerely mourn for the departing of the glory from Iſrael, whether there be not ſome that (with the Captive Trojan Women in Homer, who wept ſo paſſionatly at the fall of Patroclus, but made that publike loſſe the ſeaſon to powre out their private griefes) are ſenſible of thoſe ſufferings of the Church only wherein their intereſts are involved, and more neerly concerned; whether not ſome that count the invaſion of the Revenues of the Church a Sacriledge, a calamity, and ſinne unparallell'd, but think the abolition of the Liturgy unconſiderable, a veniall ſin and miſery? whether that wherein Gods glory is joyned with any ſecular interest of our own, that which makes the ſeparation betwixt Christ and Mammon, may he allowed any expreſſion of our paſſion or zeale, i. e. in effect? whether we powre out one drop for Chriſt in all this deluge of tears, or whether like uncompounded ſelfe-lovers, whoſe only centre and principle of motion is our ſelves, we have paſſion to no ſpectacle but what the looking-glaſſe preſents to us, [Page] with a [...], making God the pretence, and apology, for that kindneſſe which is paid and powred out unto another ſhrine. For of this there is no doubt, that of all the changes of late deſigned and offered to authority, there is none for which fleſh and bloud, paſſions and interests of men can allow ſo free a ſuffrage, ſo regretleſſe a conſent, as this of the abolition of the Liturgy, (The ſluggiſhneſſe of unguifted men, the only thing that is affirmed to be concerned in, or to gain by it, is perfectly miſtaken as ſhall anon appear) and were there not a God in Heaven, the care of whoſe honour obliged us to endeavour the preſervation of it, were not a future growth of Atheiſme and Prophaneneſſe the feared conſequent of ſuch abolition, and notorious experience ready to avow the juſtneſſe of this fear, I have reaſon to be confident that no Advocate would offer Libell, no Diſputer put in exception, againſt this preſent Directory; I am privy to my own ſenſe, that I ſhould not, I have rather reaſon to impute it to my ſelfe, that the want of any ſuch carnall motive to ſtir me up to this defence, might be the cauſe that I ſo long defer'd to undertake it, and perhaps ſhould have done ſo longer, if any man elſe had appear'd in that Argument. And therefore unleſſe it be ſtrange for men, when there be ſo many tempters abroad, to be permitted to temptations, ſure Gods yeelding to this act of the importunity of Satan (who hath deſir'd in this new way to explore many) will not bee ſtrange neither.

Sect 8 Laſtly, that our ſo long abuſe of this ſo continued a mercy, our want of diligence, in aſſembling our ſelves together (the too ordinary fault of too many of the beſt of us) our generall, ſcandalous, unexcuſable diſobedience to the commands of our Church, which requires that ſervice to be uſed conſtantly in publike every day, the vanity of prurient tongues and itching ears, which are ſtill thirſting newes and variety, but above all, the want of ardor and fervency in the performance of this preſcribed ſervice, the admitting of all ſecular company (I mean worldly thoughts) into its preſence, preferring all ſecular buſineſſe before it, the generall irreverence and indifference in the celebrations, may well be thought to have encouraged Satan to his expetivit, to the preferring his petition to God, and his importunity at length to have provoked God to deliver up our Liturgy to him and his Miniſters, to oppoſe and maligne, to calumniate and defame, and at laſt to gain the countenance of an Ordinance, to condemne [Page] and execute it as at this day. The Lord be mercifull to them that have yeelded to be inſtrumentall to that great deſtroyer in this buſineſſe.

Sect 9 I have thus far laboured to preſſe home that part of Saint Peters exhortation [...], not to think the calamity ſtrange which hath befallen this Church in this matter, on no other purpoſe, but to diſcharge that duty which we owe to Gods ſecret providence, of obſerving the viſible works of it, that diſcerning our ſelves to be under his afflicting hand, we may, 1. Joyn in the uſe of all probable means to remove ſo ſad a preſſure, by humbling our ſelves, and reforming thoſe ſinnes which have fitted us for this captivity, then 2. that we may compaſſionate and pardon, and bleſſe, and pray for thoſe whoſe hands have been uſed in the execution of this vengeance and reproach upon the Land: and Laſtly, That we may endeavour, if it be poſſible, to diſabuſe and rectify thoſe, who are capable, by more light, of ſafer reſolutions; To which purpoſe theſe following animadverſions being deſigned in the bowells of compaſſion to my infatuated Country-men, and out of a ſincere ſingle deſire that our ſins may have ſome end or allay, though our miſeries have not, (and therefore framed in ſuch a manner, as I conceived, might prove moſt uſefull, by being moſt proportionable to them, who ſtood moſt in need of them, without any oblation provided for any other ſhrine, any civility for the more curious Reader) are here offered to thee, to be dealt with as thou deſireſt to be treated at that last dreadfull tribunall, which ſure then will be with acceptation of pardon, and with that Charity (the but juſt return to that which mixt this antidote for thee) which will cover a multitude of ſinnes.

CHAP. I.

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IN the Ordinance prefixt to the Directory (being almoſt wholly made up of formes of Repeale) there are only two things worthy of any ſtay or conſideration.

Sect 1 1. The motives upon which the Houſes of Parliament have been inclined to think it neceſſary to aboliſh the Book of Common-Prayer, and eſtabliſh the Directory, and thoſe are ſpecified to be three. Firſt the conſideration of the manifold inconveniencies that have riſen by the Book in this Kingdome. 2. The reſolution according to their Covenant, to reforme Religion according to the Word of God, and the beſt reformed Churches. 3. Their having conſulted with the Learned, and Pious; and Reverend Divines to that purpoſe, from whence they conclude it neceſſary to aboliſh the Booke.

Sect 2 To this concluſion infer'd upon theſe premiſes, I ſhall confidently make this return, 1. That the concluſion is as illogicall as any that an Aſſembly of wiſe men have ever acknowledged themſelves to be guilty of, no one of the three Motives being ſeverally of ſtrength to beare ſuch a ſuperſtructure, and therefore all together being as unſufficient; for if the concluſion were only of the prudence, or expedience, of taking it away, ſomewhat might be pretended for that inference from the premiſes, ſuppoſing [Page] them true: But when 'tis of neceſſity (and that twice repeated and ſo not caſually fallen from them) there muſt then be ſomewhat of precept divine in the premiſes to induce that neceſſity, or elſe it will never be induced: for I ſhall ſuppoſe it granted by them with whom I now diſpute, that nothing is neceſſary in the worſhip of God, but what God hath preſcribed, the neceſſity of precept being the only one that can have place in this matter, and the neceſſitas medii, being moſt improper to be here pleaded. But that there is no ſuch direct precept, ſo much as pretended to by thoſe three motives, it is clear, and as clear, that all together do not amount to an interpretative precept. For that a lawfull thing though preſt with manifold inconveniences ſhould be removed, is no where commanded the lawfull Magistrate, but left to his prudence to judge whether there be not conveniences on the other ſide, which may counterballance thoſe inconveniences; much leſſe is it commanded the inferiour Courts in deſpight of King and ſtanding Law. For what ever of expedience, and ſo of prudence might be ſuppoſed to interpoſe, that may be ſufficient to incline a Wiſe Magiſtrate to make a Law, but not any elſe, either to uſurpe the power of a Law-maker, or to do any thing contrary to eſtabliſh'd Lawes; there being nothing that can juſtify the leaſt diſobedience of Subjects to their Prince, or the Lawes of the Kingdom, but that obligation to that one ſuperiour Law of that higher Prince, our Father which is in heaven, which being ſuppoſed, 'tis not all the reſolutions and Covenants in the world that can make it lawfull for any ſo to diſobey, much leſſe neceſſary, any more, then the ſaying Corban in the Goſpell, i. e. pretending a vow will free the Child from the obligation of honouring or relieving his Father, or then Herod's vow made it lawfull to cut off the head of John the Baptiſt: and then how far the conſultation with thoſe Divines may induce that neceſſity, will upon the ſame ground alſo be manifeſt to any, eſpecially that ſhall remember, with what caution that Aſſembly was by the Houſes admitted to conſult, and with what reſtraints on them, and profeſſions, that they were call'd only to be adviſers, when they were required, but not to conclude any thing, either by a generall concurrence, or by that of a Major part, any farther then the reaſons which they ſhould offer them might prevaile with them; to which purpoſe [Page] it was ſo ordered, that if any one man diſſented from the reſt of their Divines, his opinions and reaſons were as much to be repreſented to the Houſes, as that other of the reſt of the Aſſembly.

Sect 3 By this I conceive it appears, that I have not quarrell'd cauſeleſly with the Logick of this concluſion, the premiſes pretending at moſt but motives of expedience, and ſo as unable to infer a neceſſity, as a Topicall argument is to demonſtrate, or a particular to induce an univerſall. That which I would in charity gueſſe of this matter, as the cauſe of this miſtake, is my not groundleſſe ſuſpition, that when the Presbyterians had prepared the premiſes, the Independents framed the concluſion, the former of theſe joyning at laſt with the other in a reſolution of taking away the Book, but only on prudentiall conſiderations; not out of conſcience of the unlawfulneſſe, and proportionably ſetting down thoſe reaſons but prudentiall reaſons; and the latter though reſtrained from putting conſcience into the premiſes, yet ſtealing it ſecretly into the concluſion, ſo each deceiving and being deceived by each other, I am not ſure that my conjecture is right in this particular, yet have I reaſon to inſert it. 1. Becauſe I find in many places of the Directory certain footſteps of this kind of compoſition and compliance, and mixture of thoſe ſo diſtant ſorts of Reformers. 2. Becauſe the Presbyterians which have ſformerly appeared both in other and in this Kingdome (whoſe copy theſe preſent reformers of that party hath tranſcribed) have conſtantly avowed the lawfulneſſe of Liturgy, and ſo cannot affirme any neceſſity of aboliſhing; witneſſe Calvin himſelfe (whom we ſhall anon have occaſion to produce) and the practiſe of his Church of Geneva, and neerer to our ſelves, witneſſe thoſe foure claſſes, which in Q. Elizabeths daies, had ſet themſelves up in this Kingdome. Theſe had made complaint to the Lord Burleigh againſt our Liturgy, and entertained hopes of obtaining his favour in that buſineſſe about the year 1585. he demanded of them, whether they deſired the taking away of all Liturgy, they anſwered, no, he then required them to make a better, ſuch as they would deſire to have ſettled in the ſtead of this. The firſt Claſſis did accordingly frame a new one, ſomewhat according to the Geneva forme: But this the ſecond Claſſis [Page] diſliked, and altered in 600. particulars; that again had the fate to be quarrell'd by the third Claſſis, and what the third reſolved on, by the fourth; and the diſſenting of thoſe Brethren, as the Diviſion of tongues at Babel, was a faire means to keep that Tower then from advancing any higher. Nay even for our neighbours of Scotland themſelves, what ever ſome of them of late have thought fit to do, ſince they became Covenanteers, (in animoſity perhaps and oppoſition to that terrible mormo, the Liturgy, ſent to them from hence) we know that they were Presbyterians formerly, without ſeeing any neceſſity of aboliſhing Liturgy.

Sect 4'Tis no newes to tell you that M. Knox wrote a Liturgy, wherein there is frequent mention of the daies of Common-Prayer; and among many other particulars, theſe enſuing, worthy your remarke. 1. Plain undiſguiſed confeſſions of ſuch faults, which this age, though as notoriouſly guilty of as they, will not put into publike formes, or leave upon record againſt themſelves, as, That for the pleaſure and defence of the French they had violated their Faith, P. 202. of breaking the leagues of unity and concord, which their Kings and Governours had contracted with their Neighbours, and again,Ib. that for the maintenance of their friendſhip, they have not feared to break their ſolemne oathes made unto others. To which I might adde,P. 163. from another Confeſſion, that Whoredome and Adultery are but paſtimes of the fleſh, crafty dealing deceit and oppreſſion is counted good conqueſt, &c. but that it would looke too like a Satyre againſt ſome part of that Nation at this time thus to ſpecifie. 2. Their great ſenſe and acknowledgment of obligations from this Kingdome of England, and not only prayers for continuance of peace between England and Scotland, but even execrations on all (and ſo ſure on thoſe their ſucceſſours of this age) which ſhould continue or contribute ought toward the breaking of it, the words are theſe. Seeing when we by our power were altogether unable, [...]. 106. &c. thou didſt move the hearts of our neighbours (of whom we had deſerved no ſuch favour) to take upon them the common burthen with us, and for our deliverance, not only to ſpend the lives of many, but alſo to hazard the eſtate and tranquillity of their Realme, Grant unto us that with ſuch reverence we may remember thy benefits received, that after this in our default, we never[Page]enter into hoſtility againſt the Nation of England, ſuffer us never to fall into that ingratitude and deteſtable unthankfulneſſe, that we ſhould ſeek the deſtruction nnd death of thoſe whom thou haſt made instruments to deliver us from the tyranny of mercileſſe ſtrangers, [the French.] Diſſipate thou the Counſells of ſuch as deceitfully travaile to ſtirre the hearts of either Realme againſt the other, let their malitious practiſes be their own confuſion, and grant thou of thy mercy, that love, and concord, and tranquillity may continue and encreaſe among the inhabitants of this Iſland, even to the coming of our Lord Jeſus Chriſt. 3. That ſome of their formes of words are directly all one with ours, others with ſome ſmall additions retaining our formes, as in the Prayer for the King, and the Exhortation before the Sacrament, and the adjuration of the Parties to be married will appeare. 4. That on their day of Faſt (though that be with great care provided and ordered to be the Sunday twice together, quite contrary to the Canons and cuſtome of the Primitive Church, yet) 'tis then appointed, that the Miniſter with the People ſhall proſtrate themſelves, &c. a poſture of moſt humble bodily adoration, made to reproach thoſe who will not ſo much as recommend or direct any one kind of corporall worſhip or geſture of humiliation in all their Directory. The inlarging to this mention of particulars I acknowledge to be a digreſſion. But the preſenting to your knowledge or remembrance this Scottiſh Liturgy is not; By which ſuperadded to the former, and by much more which might from other Churches be added to that, it briefly appears what is or hath been the uniforme judgment of the Presbyterians in this matter, directly contrary to the concluded neceſſity of aboliſhing.

Sect 5 Which neceſſity on the other ſide the Independents have ſtill aſſerted, and for that and other ſuch differences have avowed their reſolutions to be the like ſcourges to them as they have been to us, profeſſing (and ad homines, unanſwerably proving the reaſonableneſſe of it) to reforme the Geneva reformation (as a firſt rude and ſo imperfect draught juſt creeping out of Popery there, and therefore not ſuppoſeable to be compleat at the firſt aſſay) as the Preſbyterians upon the ſame pretences have deſign'd and practiſed on our Engliſh Reformation.

Sect 6 All this I have ſaid againſt the concluded neceſſity in caſe, or [Page] on ſuppoſition that the premiſes were true, but now I muſt add the falſeneſſe of thoſe alſo, and then if the neceſſity will ſtill remain, I muſt pronounce it a piece of Stoicall fatality, an inſuperable unruly neceſſity indeed, that will acknowledge no Lawes, or bounds, or limits to confine it.

Sect 7 And firſt for the manifold inconveniences, if that phraſe denote thoſe ſeveralls which in the Preface to the Directory are ſuggeſted, I ſhall in due place make it appear.

1. That there are no ſuch inconveniencies.

2. That greater then thoſe may eaſily, and hereafter ſhall be produced againſt their Directory, and conſequently that, although true inconveniencies were ſuppoſed ſufficient to inferre a neceſſity of abolition, yet ſuch only pretended names of inconveniency, ſuch Chimaera's and Mormo's (eſpecially over-ballanced with reall ones in the other ſcale) would be abundantly inſufficient to do it. But if the manifold inconveniences have a larger proſpect to referre to, we ſhall conclude it very uncharitable not to mention thoſe, which might poſſibly have had the ſame effect with us as with them, convinced us alſo to be their Proſelytes, and in the mean time very unjuſt to put ſo uncertain an equivocall phraſe into a law, which we have no Criterion, or nomenclature to interpret; but beyond all, very imprudent to mention and lay weight on ſuch ſleight and ſuch no inconveniencies afterward ſpecified, when others might have been produced better able to bear the envy of the accuſation.

Sect 8 As for your reſolution, if it went no higher then the Covenant, and that but to reforme Religion, according to the Word of God, and the example of the beſt reformed Churches, I am ſure it cannot oblige or ſo much as incline you to take away that Book, there being nothing in it, 1. Contrary to deſigne of Reformation. 2. Contrary to the word of God, or 3. Contrary to the example of the beſt reformed Churches.

Sect 9 Not 1. to Reformation, for Reformation is as contrary to abolition of what ſhould be reformed, as cure to killing; and if it be replyed, that the abolition of Liturgy, as unlawfull may be neceſſary to the reforming of Religion, I ſhall yeeld to that reply on that ſuppoſition, but then withall adde, that Liturgy muſt firſt be proved unlawfull, and that teſtified from divine infallible principles; [Page] which becauſe it is not thorow this whole Book ſo much as pretended, both that and the ſecond ſuggeſtion from the Word of God muſt neceſſarily be diſclaimed, and then the example of the beſt reformed Churches will ſoon follow, not only becauſe all other Reformed Churches ordinarily known by that Title, have ſome kind of Liturgy, and that is as contrary to abolition, as the continuing of ours without any change, but becauſe no Reformation is to be preferr'd before that which cuts off no more then is neceſſary to be cut off, and which produces the Scripture rule, the ſword of the Spirit for all ſuch amputations; and therefore the Church of England, as it ſtands eſtabliſhed by Law is avowable againſt all the Calumniators in the world, to be the beſt and moſt exemplary reformed; ſo farre, that if I did not gueſſe of the ſenſe of the Covenant more by the temper then words of the Covenanteers, I ſhould think all men, that have Covenanted to reforme after the example of the beſt Reformed Churches, indiſpenſably obliged to conforme to the King-Edward, or Queen Elizabeth-Engliſh Reformation, the moſt regular perfect pattern that Europe yeeldeth.

Sect 10 As for the truth of the laſt affirmation that they have conſulted with the Divines called together to that purpoſe, although I have no reaſon to doubt of it, yet this I know, that very many of the learned'ſt there preſent, were, immediately before their imbarking in that imployment, otherwiſe minded, and that therefore ſo ſuddain an univerſall change of minds ſavours either of ſome ſtrong charme, or ſtrange inconſtancy, and I ſhall make bold to aske this Queſtion of that whole number of Divines, whether I ſhould do them wrong in affirming, that there yet are not ten Divines in that number that think all Liturgy unlawfull, and conſequently that it was neceſſary (not to reforme, but) to aboliſh our Booke, which is the ſtile of the Ordinance. If this challenge of mine may not be anſwer'd with a plain punctuall ſubſcription of ſo many to the condemnation of all Liturgy as unlawfull, I am ſure this is an Argument, ad homines, unanſwerable. And the ground of my challenge, and of my ſpecifying that number, is the relation we have oft had of the but ſeven diſſenting Brethren, i. e. the but ſo many of the Independent Party among them, which upon my former ground I now ſuppoſe the [Page] only mortall enemies to all Liturgy. But if I am miſtaken, and this be the common ſenſe of thoſe Aſſemblers; then have I reaſon to add to my former complaints this other of their ſo over-cautious expreſſions, which through this whole Book hath not once intimated either the whole or any part to be unlawfull, but only quarrel'd the inconveniencies, which ſuppoſe it otherwiſe to be lawfull.

Sect 11 And this much might ſuffice of the firſt obſervable in the Ordinance, the concluding this abolition to be neceſſary. But becauſe I would foreſee and prevent all poſſible rejoynder, and becauſe I would here interpoſe ſome conſiderations which would otherwiſe take up a larger place, I ſhall ſuppoſe the Presbyterians may have another motion of the word neceſſary, of a lower importance then this under which we have hitherto proceeded againſt them (though ſtill the Independents, whoſe judgment is not wont to be deſpiſed in the framing of Ordinances, cannot be imagined to take it in any other) and that is, that it ſhall ſignifie only a Politicall neceſſity, or that which is neceſſary, if not to the being, yet to the well being, i. e. to the Peace and proſperity of this Kingdome. Now becauſe there be two parts of every Chriſtian Kingdome, a State and a Church, and ſo two branches of Policy, Civill and Eccleſiaſticall, I ſhall not undertake to be ſo far Maſter of their ſenſe, as to pitch upon either as that wherein they affirme this abolition neceſſary, but ſay ſomewhat to both, and to ſhew that it is not neceſſary in either ſenſe of Politicall neceſſity.

Sect 11 And firſt that the abolition of Liturgy cannot have ſo much as a benigne influence on the State, much leſſe be neceſſary to the proſperity of it, I ſhall inferre only by this vulgar aphoriſme, that any notable or grand mutation, if from ſome higher principle it appear not neceſſary to be made, will be neceſſary not to be made, at leaſt not to be made [...], altogether, but only by degrees and prudent diſpenſings. I ſhall not any farther enlarge on ſo plain a theme, then to mention one proportion or reſemblance of this truth in the naturall body obſerved by the Phyſitians in the cure of an hydropicall patient, who, when the body lyes covered with ſuch a deluge of water, that it proves neceſſary to make ſome ſluce to let out the burthenous ſuperfluity, [Page] do not yet proceed by any looſe way of letting out all at once, becauſe the violent effluvium, or powring out of Spirits conſtantly conſequent to that, would certainly deſtroy the Patient, and endanger him on dry ground, as much, or more, then in the midſt of thoſe waters; but the method is a [...], the making ſo ſmall a hole in the skin, that ſhall drain the body by inſenſible degrees by drawing out a little at once, and never above a pint at a time, though many gallous are deſigned to paſſe by this way of evacuation. I ſhall adde no more to this reſemblance, but that the totall violent illegall abolition of Liturgy in a ſetled Church, is certainly of this nature, and being ſuperadded to the change of the Government into a Forme quite contrary to that which for 1600 years hath prevailed in the univerſall Church of Chriſt, there ſetled by the Apoſtles, may be allow'd the ſtile of inſignis mutatio; a mutation of ſome conſiderable importance to a Chriſtian State, which being admitted altogether without any preparative alleviating ſteps, will (by the rapid ſuddain motion at leaſt, if there were nothing elſe) have a dangerous influence upon the whole body, of which the cunningeſt diviner cannot at this inſtance foreſee the effects, or prevent the emergent miſchiefes which ſucceeding times may diſcover. If it be ſaid, that this abolition is now neceſſary to conclude the preſent Warre, and that be affirmed to be the Politick neceſſity here meant, I anſwer, that if it were able to do that, I ſhould acknowledge it the ſtrongeſt argument that could be thought on to prove it Politically neceſſary, this Warre being ſo unneceſſarily deſtructive, and any thing that could rid us of that, ſo ſtrongly convenient, that if Conſcience would permit the uſe of it, I ſhould allow it the title of neceſſary. But to make ſhort of this, no man can believe that theſe Armies were raiſed or continued to ſubdue the Common Prayer-Booke, for, beſides that there was a time when 'twas found neceſſary for the Houſes to declare, that they had no deſign to take away that Book, for feare the People ſhould be diſobliged by it, and another when the Earle of Eſſex his Army expreſt ſome kindneſſe to it; 'Tis now confeſt by the pretenders of both Perſwaſions, Presbyterians and Independents, one that they doe not, the other that they muſt not take up Armes for Religion, and ſo that kind of politicall neceſſity of [Page] aboliſhing the Book is, and by themſelves muſt be diſclaimed alſo.

Sect 12 Now for the ſecond branch of this neceſſity, that which is in order to Eccleſiaſticall or Church-policy, we ſhall take liberty in this place to conſider this matter at large, becauſe it may perhaps ſave us ſome pains hereafter, and becauſe their pretending of this neceſſity of doing what they do, is a tentation, if not a challenge to us to do ſo, and then we ſhall leave it to the Reader to judge what grounds may hence be fetcht for this pretended neceſſity. And this muſt be done by laying together the ſeverall things that are in our Liturgy, and are purpoſely left out in the Directory, and ſo are as it were the Characteriſticall note, by which the Directory is by the Aſſemblers deſigned to differ from our Liturgy, as ſo much food from poyſon, Chriſtian from Antichriſtian (if Neceſſity be properly taken,) or (if improperly for that which is neceſſary only to the well being) as a more perfect and more profitable, from that which, if it be ſo at all, is not either (in their opinion) in ſo high a degree.

Sect 13 Now the ſeveralls of our Liturgy which are purpoſely avoyded in this Directory, I have obſerved to be principally theſe; Of thoſe that are more extrinſecall, ſixe.

1. The preſcribing of Formes, or Liturgy it ſelfe.

2. Outward or bodily worſhip.

3. Vniformity in performing Gods ſervice.

4. The Peoples bearing ſome part in the ſervice.

5. The dividing the Prayers into ſeverall Collects, and not putting them all into one continued Prayer.

6. The Ceremonies of kneeling in the Communion, of Croſſe in Baptiſme, of Ring in Marriage, &c.

Then of thoſe that are intrinſecall, and parts of the Service.

1. The Abſolution, in the beginning of the Service next after the Confeſſion, and before the Communion, and in the Viſitation of the ſicke.

2. The Hymnes, the Introite, the Te Deum, &c.

3. The uſe of the Doxology or giving glory to God.

4. The Confeſſion of the Faith in the Creeds.

5. The frequent repeating of the Lords Prayer, and the Prayers for the King.

[Page] 6. The obſervation of the divers Feaſts commemorative, not only of Chriſt, but of Saints departed, and aſſigning Services, Leſſons, Epiſtles, and Goſpels, and Collects to them.

7. The reading the Commandements, and the Prayers belonging to that Service.

8. The order of the Offertory.

9. Private Baptiſme.

10. A preſcript forme of Catechiſme.

11. Confirmation.

12. The ſolemnities of burying the dead.

13. Thankeſgiving after Child-birth.

14. Communion of the ſick.

15. The Service containing the Commination.

16. The obſervation of Lent, and the Rogation, and I would add alſo of the Ember weekes.

This may ſeem too looſe a taske, to enlarge on each of theſe, and yet we are in juſtice to this Book, and for an anſwer to the pretended Neceſſity of aboliſhing it, obliged to do ſo, as briefly as it may, only ſo farre as may ſerve to give the Reader a view of the lawfulneſſe at leaſt, and withall of the uſefulneſſe of each of theſe, and conſequently of no-appearance of reaſon why it ſhould be thought neceſſary to aboliſh any one of them, much leſſe of all the reſt for that ones ſake.

Sect 14, And firſt for the preſcribing of Formes of Prayer, or Liturgy it ſelfe, we ſhall referre it to judgment whether it be neceſſary in Eccleſiaſticall Policy, i. e. ſtrongly conducing to the benefit and edification of a Church to interdict or baniſh it out of the Kingdome, when we have propoſed theſe few things concerning it. 1. The example of God himſelfe and holy men in the Old Teſtament, preſcribing ſet Formes of bleſſing the People to be uſed daily by Aaron and his Sonnes, Numb. 6. 23. The Lord bleſſe thee and keep thee, &c. ſet Formes for the People to uſe themſelves, Deut. 26. 3. 5. Thou ſhalt ſay before the Lord, A Syrian, &c. as alſo at the going out of their Armies, Deut. 20. 3. and of Thankeſgiving, Exod. 15. 1. made by Moſes, and it ſeems learnt by heart by all the people; and in the ſame words uſed again by Miriam, v. 21. and ſo it appears; Iſa. 38. 20. that Hezekiah did not only forme a ſet thankeſgiving, but uſed it all the daies of his [Page] life, and the ſame Hezekiah, 2. Chron. 29. 30. in his thankeſgiving commanded the Levites alſo to ſing praiſes to God with the words of David and Aſaph, i. e. Formes already prepared to his hand by thoſe ſacred Pen-men.

Sect 15 2. The practiſe of the Jewes ſince Ezra's time conſtantly uſing ſet Formes of Prayer by way of Liturgy; For this I ſhall produce no other proofe then the teſtimony of a learned Member of their Aſſembly, M. Selden in his notes on Eutychius, vouching all his affirmations out of the ancient records of the cuſtomes of the Jewiſh Nation, from whom, that they may be of authority with you, I ſhall tranſcribe theſe ſeveralls, That certain formes of praying, which were to be uſed by every one daily by Law, or received cuſtome, were inſtituted by Ezra and his houſe, P. 41. i. e. his conſiſtory. That the Jewes about the end of the Babyloniſh Captivity had their ancient manners as well as language ſo depraved, P. 42. that without a Maſter they either were not able to pray as they ought, or had not confidence to do ſo. And therefore that for the future, they might not recede either in the matter of their prayers (through corruption) or expreſſion (through ignorance) from that forme of piety commanded them by God, this remedy was applyed by the men of the great Synagogue, Ezra and his 120. Collegues, (where by the way is obſerveable one ſpeciall uſe and benefit of ſet Forms, not only to provide for the ignorance, but to be an hedge to the true Religion, to keep out all mixtures or corruptions out of a Church: To which purpoſe alſo the Councells in the Chriſtian Church have deſigned ſeverall parts which we ſtill retain in our Liturgy, a reall and a valuable benefit if it were conſidered.) That of this kind there were 18. Prayers or Benedictions call'd in the Gemarae compoſed or appointed Prayers, P. 43. That the three firſt of theſe, and the three laſt reſpected the glory of God, the twelve other intermediate were ſpent on thoſe prime things that were neceſſary, either to the whole People or every particular man, (proportionable to which perhaps it is, that our Saviour who accommodated moſt inſtitutions of his Baptiſme and his laſt Supper, &c. to the cuſtomes of the Church, did alſo deſigne his prayer, as it is ſet downe in Matthew, though not according to the number of the Jewiſh prayers, yet to the generall matter and forme of them, the three firſt branches of it, and the concluſion, which may paſſe for three [Page] branches more, referriug to the glory of God and the other intermediate to our private and publike wants.) That theſe Prayers were to be learnt by every man, that the Prayers of the unskillfull might be as perfect as of the moſt eloquent. P. 44. That every act or praying was begun with Pſal. 51. 15. O Lord open thou our lips, and our mouthes ſhall ſhew forth thy praiſe (the very forme of words ſtill retain'd in Saint James his Liturgy, and in ours before the Introite) and concluded with Pſal. 19. the laſt verſe,P. 48. Into thy hands, &c. That of theſe 18. Prayers no one was to be omitted, that if any other were added, they were counted of, like free-will-offerings, as the other were anſwerable to the preſcribed, and were called by that name. That the additions might be made only in thoſe Prayers which concern their own wants, becauſe thoſe were capable of variation, but not to thoſe that concern'd God. P. 49. That on Sabboth and Feaſt-daies no man might uſe a voluntary prayer. That about the time of the Jewes deſtruction Gamaliel and his Sanhedrim added a 19. Prayer, and after him others, P. 50. ſo that at length the daily ſervice grew to an 100. Prayers. P. 55. That it is likely that the Pagans came to uſe their ſet Formes in their Sacrifice alſo, (and perhaps the Mahumedans too) by the example of the Jewiſh Church, for which he there referres the Reader to many Books of the Learned. I conceive the authority of this Gentleman hath not beene deſpiſed by the Houſe of Commons, and the Aſſemblers (when it hath chanced to agree with their deſigns or intereſt) and therefore I have thus farre, as an Argument ad homines, inſiſted on it.

Sect 16 3. The not onely practiſe, but precept of Chriſt in the New Teſtament who did not only uſe himſelfe a ſet forme of words in prayer, three times together uſing the ſame words, Mat. 26. 44. and upon the croſſe in the ſame manner, praying in the Pſalmiſts words, only changed into the Syriack dialect, which was then the vulgar: but alſo commanded the uſe of thoſe very words of his perfect forme, which it ſeems he meant not only as a pattern, but a forme it ſelfe (as the Standard weight, is not only the meaſure of all weights, but may it ſelfe be uſed) Luk. 11. 2. when you pray, ſay, Our Father, &c. which precept no man can with a good conſcience ever obey, that holds all ſet formes neceſſary to be caſt out of the Church.

Sect 17 4. The practiſe, not only of John the Baptiſt, who taught his [Page]Diſciples to pray, Luk. 11. 1. (which occaſioned Chriſts Diſciples to demand, and him to give them a forme of Prayer) but eſpecially of the Apoſtles, of which we find intimations 1. Cor. 14. 26. when you come together every one of you hath a Pſalme, which ſure referres to ſome of the Pſalmes of David or Aſaph, uſed then ordinarily in their devotions, (and that as even now I ſaid, authorized by the example of Chriſt himſelfe upon the Croſſe, who it is thought, repeated the whole 22. Pſalme, it is certaine the firſt verſe of it, My God My God why haſt thou forſaken me) and ſo certainly a ſet forme, and that of Prayer too (of which thankſgivings and Prayſes are a part.) But becauſe every one had his ſeverall Pſalme, it is therefore reprehended by the Apoſtle, as tending to confuſion, and by that conſequence, Saint Pauls judgment is thence deducible for the joyning of all in the ſame form, as being the only courſe tending to edification in the end of that verſe, and then ſure 'twould be hard, that that which the Apoſtle conceived the only courſe for edifying, ſhould now be neceſſary to be turn'd out of the Church, as contrary to edification. Farther yet, 'tis clear by text, that the Apoſtles when they met together, to holy duties (ſuch are Faſting, Prayer, receiving the Sacrament) continued very long time, ſometimes a whole day together. This being too much to be alwaies continued in the Church, and unſuteable to every mans buſineſſe, is ſaid to have been the occaſion that S. James firſt made choice of ſome ſpeciall Prayers moſt frequently by them uſed, which was after called his Liturgy, which (or ſome other in the diſguiſe of that) the Greek Church ſtill uſe on ſolemne daies. This alſo being of the longeſt for every daies uſe, St. Baſil is ſaid to have ſhortned, and that again St. Chryſoſtome; how certain theſe reports are, I ſhall not take upon me to affirme, but only adde, that the Greek Church, who are moſt likely to know the truth of it by their records, do retain all theſe three Liturgies, and would loudly laugh at any man that ſhould make doubt whether St. James, S. Baſil, and S. Chryſoſtome, were not the Authors of them. 2. That the judgement of that Church (if they are deceived alſo, and may not be thought worthy to be heeded by our Aſſemblers) is yet an argument of great authority to any prudent man, if not that theſe Liturgies were purely the ſame with thoſe that were written [Page] by that Apoſtle, and thoſe holy men, yet that there were ſuch things as Liturgies of their penning. The like might be added of that ſhort forme of St. Peters, which alone they ſay was uſed in the Roman Church for a great while, till after by ſome Popes it was augmented, and the ſame of St. Marks Liturgy. I am ſure S. Auguſtine ſpeaking of ſome formes retained in the Church, and ſtill to be found in our Liturgy, particularly that of Surſum corda, Lift up your hearts, &c. ſaith, that they are verba ab ipſis Apoſtolorum temporibus petita, words fetcht from the times of the Apoſtles, which ſuppoſes that they did uſe ſuch Formes. And for that particular mention'd by S. Auguſtine, it is agreeable to the Conſtitutions of the Apoſtles, l. 8. c. 16. (which collection if it be not ſo antient as it pretends, doth yet imitate Apoſtolicall antiquity) and ſo in S. James's, and Baſils and Chryſoſtomes Liturgy in the ſame words with our Booke as farre as to the word [bounden] and for many other ſuch particular Formes uſed by us, we find them in Cyril of Hieruſalems Catechiſme, one of the antienteſt Authors we have, and then that it ſhould be neceſſary for the Church to turne out what the Apoſtles had thus brought into it, will not eaſily be made good by our Aſſemblers.

Sect 18 5. The practice of the univerſall Church from that time to this, which is ſo notorious to any that is converſant in the writings of the Antient Fathers, and of which ſo many teſtimonies are gathered together for many mens ſatisfaction by Caſſander, and other writers of the Liturgica, that 'twere a reproach to the Reader to detain or importune him with teſtimonies of that nature. To omit the practice ofThe ſame Conſtantine in his Palace imitating the orders of the Church, amōg other things, [...], tendred Set Prayers, Euſeb. de vit. conſt. l. 4. c. 17. And ſo it is ſaid of the Nobles about him, that they uſed [...], Prayers that the Emperour liked, and [...]ere all brought by him, [...], &c. to pray the ſame prayers all of them, even in private. c. 18. Conſtantine, who preſcribed a forme for his Souldiers (a Copy of which we have in Euſeb. de vit. Conſt. l. 4. c. 20.) I ſhall only mention two grand teſtimonies for ſet Formes, one in the 23. Canon of the third Councell of Carthage, Quaſcun (que) ſibi preces aliquis deſcribet non iis utatur, niſi prius eas cum inſtructioribus fratribus contulerit, No man may uſe any Prayers which he hath made, unleſſe he firſt conſult with other learneder Chriſtians about them, and the other more punctuall, Concil. Milev. c. 12. Placuit ut preces quae probatae fuerint in Concilio ab omnibus celebrentur. Nec aliae omninò dicantur in Eccleſia, niſi quae à prudentioribus tractantur, vel comprobatae in[Page]Synodo fuerint, ne fortè aliquid contra fidem, aut per ignorantiam, aut per minus ſtudium ſit compoſitum. It was reſolv'd on, that the Prayers that were approv'd in the Councell ſhould be uſed by all, and that no other ſhould be ſaid in the Church but thoſe that had been weighed by the more prudent, or approv'd in a Synod, leſt any thing, either through ignorance or negligence ſhould be done againſt the Faith. Inſtead of ſuch Citations (and becauſe whatſoever argument is brought from that Topick of Eccleſiaſticall tradition, is now preſently defamed with the title of Popiſh and Antichriſtian, becauſe forſooth Antichrist was a working early in the Apoſtles time, and every thing that we have not a mind to in antiquity, muſt needs be one of thoſe works) I ſhall rather chuſe to mention another, as a more convincing argument ad homines, and that is,

Sect 9 6. The judgement and practice of the Reformed in other Kingdomes, even Calvin himſelfe in ſeverall ample teſtimonies, one in his Notes upon Pſal. 20. 1. another in his Epiſtle to the Protector. I ſhall not give my ſelfe licenſe to tranſcribe theſe, or multiply more ſuch Teſtimonies, only for the honour not only of Liturgy in generall, but particularly of our Liturgy, 'twill be worth remembring that Gilbertus a German, Precum ſol. 202. 312. many years ſince, in a book of his, propounds our Book of Prayer for a ſample of the Formes of the ancient Church; And for the purity of it, and thorough Reformation, that Cranmer procured the King Edwards Common-Prayer-Book to be tranſlated into Latine, and ſent it to Bucer, and required his judgment of it, who anſwer'd, that there was nothing in it, but what was taken out of the Word of God, or which was not againſt it, commodè acceptum, being taken in a good ſenſe, ſome things indeed, ſaith he, quae niſi quis, &c. unleſſe they be interpreted with Candor, may ſeem not ſo agreeable to the Word of God, and which unquiet men may wreſt unto matter of contention. As may be ſeen at large in Bucers Scripta Anglicana. Upon this occaſion that Book of King Edwards was again ſurvey'd, and in thoſe particulars, that were ſubject to ſuch Cavils, corrected. After which time the quarrells about that Book were generally with the Papiſts (not ſo much with the oppoſite extreame) and therefore John Ould in Queen Maries daies wrote againſt them in defence of it, and of the King Edwards Reformation. [Page] And Cranmer made a challenge, that if he might be permitted by the Queen to take to him P. Martyr, and foure or five more, they would enter the liſts with any Papiſts living, and defend the Common-Prayer-Book to be perfectly agreeable to the Word of God, and the ſame in effect which had been for 1500. years in the Church of Chriſt. This for the reputation of the Book. Then for the fruit and benefit that by the uſe of it redounded to Chriſtians, take an eſſay by M. John Hullier, Fellow of Kings Colledge in Cambridge, who was Martyr'd in Queen Maries daies, Anno 1557. and being at the ſtake, among many other Books that were thrown into the fire to him, it happened that a Common-Prayer-Book fell between his hands, which he joyfully receiving opened, and read till the flame and ſmoke ſuffered him not to ſee any more, and then he fell to prayer, holding his hands up to Heaven, and the Book betwixt his armes next his heart, thanking God for that mercy in ſending him it, the relation is M. Foxes, Acts and Moni pag. 1818. and from thence the plea authentick, that the tree that bare wholſome fruit, ſhould not be cut down by the Law, Deut. 10. 20. even when Warre was to be made on a City, and as Maimon: addes l. de Idol. though it were worſhipt for an Idol, and if that which was then of ſo dear eſteem be now ſo neceſſary to be caſt out, it is an ill indication of the times into which we are fallen.

Sect 20 7. The reaſons on which the very Heathens themſelves took up the ſame practice, which was uniuerſall (it ſeems) through all the World, more Catholick then the Church it ſelfe. To this purpoſe beſide thoſe Authors which M. Selden referres to, I ſhall only adde theſe three teſtimonies, firſt of Plato, l. 7. de leg. where he commands, That whatever Prayer or Hymnes the Poets compoſed to the Gods, they ſhould firſt ſhew them to the Prieſts (as if they were in a manner leprous till then) before they publiſht them, leſt they ſhould aske evill things instead of good, (an infirmity th [...]t theſe daies are very ſubject unto) The ſecond in Thucyd. l. 6. p. 434. [...]. Set formes for ſeverall occaſions, and a common joynt ſending them up to heaven. The third in Alexander ab Alex. l. 4. c. 17. That the Gentiles read their Prayers out of a Book before their Sacrifices, Nè quià praepoſterè dicatur, aliquis ex ſcripto [Page]praeire & adverbum referre ſolitus eſt, That the work might not be done prepoſterouſly. Which two reaſons of theirs, the one leſt they ſhould ſtray in the matter of their Prayers, the other leſt offend in the manner, may paſſe for Chriſtian reaſons, as ſeaſonable with us, as they were among them. And no neceſſity that thoſe reaſons ſhould be deſpiſed by us neither.

Sect 21 8. The irrationall concludings, or ſhortneſſe of diſcourſe of thoſe which are againſt ſet formes, eſpecially in two things, the firſt obſerved by D. Preſton (whoſe memory is, I hope, not loſt among theſe Aſſemblers) and made uſe of in a printed worke of his to the confuting of them. That while they in oppoſition to ſet Formes require the Miniſter to conceive a Prayer for the Congregation, they obſerve not, that the whole Congregation is by that means as much ſtinted, and bound to a ſet Forme, to wit of thoſe words which the Miniſter conceives, as if he read them out of a Book. 2. That the perſons with whom we have now to deale, though they will not preſcribe any Forme of Prayer, yet venture to preſcribe the matter of it in theſe words, pag. 14. the Miniſter is to call upon the Lord to this effect: Now why the preſcription of the matter is not the ſtinting of the Spirit, as well as the forme of words (unleſſe the Spirit, [...], Act. 14. 12. like the Heathen Mercury be the God of eloquence, and be thought to deale in the words only) or why the promiſe of dabitur in illâ horâ, Mat. 10. 19. it ſhall be given you in that houre, ſhould not be as full a promiſe for matter, as for expreſſions; eſpecially when that Text forbids care or proviſion, [...], not only how, but what they ſhould ſpeake, and the promiſe is peculiarly for the [...], it ſhall be given you what you ſhall ſpeak, and this is it, that is attributed to the Spirit, v. 20. (from whence if I ſhould conclude, that the Holy Ghoſt taught the Diſciples onely the matter of their anſwer; and they themſelves were left to put it in Forme of words, there is nothing in that Text againſt that aſſertion; and that it was ſo in their penning of the New Teſtament, many probable Arguments might be produced if it were now ſeaſonable,) and conſequently, why the preſcribing of one ſhould not be unreaſonable in them, that condemne all preſcribing of the other, I confeſſe is one of thoſe things, which my charity hath made me willing to impute to the ſhortneſſe of diſcourſe, becauſe I am unwilling [Page] to lay any heavier charge upon it.

Sect 22 From all which conſidered, and a great deale more which might be added from the uſefulneſſe of known Formes to thoſe, whoſe underſtandings are not quick enough to go along with unknown, and if they have no other, are fain oft times to return without performing any part of ſo neceſſary duty of prayer in the Church, from the experience of the effects of the contrary doctrine, the many ſcandalous paſſages which have fallen from Miniſters in their extemporary Prayers (of which meer pity and humanity, civility and mercy to Enemies, reſtraines us from inſerting a large Catalogue) and the no manner of advantage above that which ſet Formes may alſo afford, but only of ſatisfaction to the itching eare, exerciſe and pleaſure to the licentious tongue, and the vanity of the reputation of being able to performe that office ſo fluently (which yet is no more then the Rabbins allow Achitophel, that he had every day three new Formes of Prayer) or of having a plentifull meaſure of the Spirit; which is beleeved to infuſe ſuch eloquence, I ſhall now conclude it impoſſible that any humane eye ſhould diſcern a Neceſſity, in reſpect of Eccleſiaſticall policy, or edifying the Church, why all Liturgy ſhould be deſtroyed, not waſh't, not purg'd with Sope, ſuch any Reformation would be, but torne and conſumed with nitre, for ſuch is abolition, why it ſhould ſuffer this Oſtraciſme, (unleſſe as Ariſtides did for being too vertuous) be thus vehemently firſt declamed, and then baniſh'd out of the Church.

Sect 23 Secondly, for outward bodily worſhip 'tis particularly prohibited by the Directory at one time, at the taking of our ſeates or places when we enter the Aſſembly, P. 10 (directly contrary to that of Iſidor, De div. Off▪ c. 10. ſi quis veniat cum lectio celebratur adoret tantùm Deum, if any come in when the Leſſon is a reading, let him only performe adoration to God, and hearken to what is read) and never ſo much as recommended at any time, nor one would think, permitted in any part of their publick ſervice, like the Perſians in Strabo l. 15. that never offer'd any part of the fleſh to the Gods in their ſacrifices, kept all that to themſelves, [...], ſuppoſing the Gods would be content with the ſoules, which in [Page] the blood were powred out and ſacrificed to their honour, [...], they ſaid that the Gods wanted and deſired the ſoules for a ſacrifice, but not any thing elſe; of which People Herodotus l. 1. hath obſerved that they had neither Temples nor Altar, and laugh'd at them which built either, but went to the top of ſome hill or other, and there ſacrificed, preferring ſuch naturall Altars before any other. The former of theſe is the avowed Divinity of theſe men (and might perhaps have been attended with the latter too, were it not that there be ſo many Churches already built conveniently to their hands.) Inſtead of which, our Liturgy hath thought fit not only to recommend but preſcribe bodily worſhip, firſt by directing in the Rubrick what part of ſervice ſhall be performed kneeling, then by reading the Venite, where all encourage and call upon the others to worſhip, and fall down, and kneele, &c. to worſhip, i. e. adore, which peculiarly notes bodily worſhip, and ſo ſurely the falling down, and kneeling before the Lord. And of this I ſhall ſay, that it is 1. An act of obedience to that precept of glorifying God in our bodies, as well as ſouls. 2. Atranſcribing of Chriſts Copy, who kneeled, and even proſtrated himſelfe in Prayer: of many holy men in Scripture, who are affirmed to have done ſo (and that affirmation written for our example) and even of the Publican, who though ſtanding, yet by ſtanding a far off, by not looking up, by ſtriking his breaſt, did clearly joyn bodily worſhip to his prayer, of [Lord be mercifull to me a ſinner] uſed at his coming into the Temple,Vide Clav. in Sacr. Boſ [...]. c. 1. and in that poſture thrived better then the Phariſee in his loftier garbe, went away more juſtified, ſaith our Saviour, as a veſſell at the foot of a hill, will (ſay the Artiſts) receive and contain more water, then the ſame or a like veſſell on the top of it would be able to do (and he that ſhall do the like, that ſhall joyn adoration of God, and nothing but God, to the uſe of that or the like fervent ejaculation at his entrance into Gods houſe, will ſure have Chriſts approbation of the Publicans behaviour to juſtify him from any charge of Superſtition in ſo doing) and beſides 3. The moſt agreeable humble geſture, and ſo beſt becoming, andCum hi motus corporis fieri niſi motu animi praecedente non poſſint, eiſdem rurſ [...] exterius viſibiliter factis ille interior inviſibilis augetur. Aug. l. de cura pro mor. 5. evidencing and helping the inward performance of that moſt lowly duty of Prayer, and conſequently that it [Page] may be charg'd with blaſphemy; as well and as properly, as with ſuperſition, and probably would be ſo, if the latter were not the more odious of the two: and indeed why kneeling or bowing ſhould be more lyable to that cenſure, then either mentall or orall prayer, there is no reaſon imaginable, it being as poſſible that one may be directed to a falſe object (and ſo become Idolatrous, or ſuperſtitious in the true notion of thoſe words (as they denote the worſhip of Idols, or dead men, [...], or ſuperſtites) as the other, and (for the improper notion of Superſtition) the one again as much capable of being an exceſſe in Religion (the mind or tongue being as likely to enlarge and exceed as the body) or of uſing a piece of falſe Religion, as the other, the bodily worſhip duely performed to God, being the payment of a debt to God (and no doubt acceptable, when 'tis paid with a true heart) and no way an argument of want, but a probable evidence of the preſence and cooperation of inward devotion, as I remember Nazianzen ſaith of his Father, Or. 8. [...], he ſhewed a great deale in the outſide, but kept the greater treaſure within in the inviſible part. And on the other ſide, the ſtiffeneſſe of the knee, an argument of ſome eminent defect, if not of true piety, yet of ſomewhat elſe, and Chriſts prediction, Joh. 4. that the time ſhould come that the worſhippers ſhould worſhip God in ſpirit and truth, (being not ſet in oppoſition to bodily worſhip, but to the appropriating it to ſome ſingular places, Jeruſalem, or that Mountain) not producible as any apology or excuſe for ſuch omiſſion. To theſe briefe intimations I ſhall need adde no more, when the concluſion that I am to inferre is ſo moderate, being only this, that it is not neceſſary to turn all bowing or kneeling, or bodily worſhip out of the Church, (were there any ſuperſtition in any one or more geſtures, this were too great a ſeverity, to mulct the Church of all, above the proportion of the moſt unlimited arbitrary Court, whoſe amercements muſt alwaies be within the compaſſe of ſalvo contenemento, which this will not be, if there be no competency of bodily worſhip left behind) and that the Liturgy doth better to preſcribe it at fit times, then the Directory to omit all mention of it at all times, unleſſe by way of diſlike and prohibition. Which concluſion will be the more eaſily evinced againſt [Page] them, by asking them whether in their Family-Parlour-Prayers, or in their private Cloſet Prayers, they do not approve and practice that geſture; which as I believe in charity they do, ſo I muſt from thence inferre, that by them the Houſe of God, is the only place thought fit to be deſpiſed. And if it be replyed, that the Directory forbids not kneeling, but only commands it not, leaving it free to uſe or not to uſe, I anſwer, 1. That the effect of this liberty is very remarkeable among them, and equall to that of a prohibition, no man almoſt of their perſwaſion ever kneeling in their Churches. 2. That the never ſo much as recommending it, is very near a forbidding of it. 3. That bowing or adoration is directly forbidden once (which, by the way, is as much the defining of a Ceremony, viz. that of ſtanding or going upright, and ſo as contrary to the Independents perſwaſions, and to the great clamorous complaint for Liberty in Ceremonies, as any preſcription of kneeling or bowing can be.) 4. That kneeling alſo is at the receiving of the Sacrament forbidden, by neceſſity of conſequence, ſitting being preſcribed, and therefore that that reply or excuſe is falſe alſo. And ſo now what ſpeciall advantage this is like to bring in to this Church of ours, to have the Bodies of negligent, or prophane, or Factions men left (without any ſo much as an admonition) to their own inclinations, and ſo what depth of Eccleſiaſticall policy there was which made this change ſo neceſſary, I deſire may now be judged.

Sect 24 Thirdly, For uniformity in that Service; (which our Liturgy labours to ſet up, by preſcribing the manner of it, but the Directory hath taken away by leaving all to the chance of mens wils, which can no more be thought likely to concurre in one forme, then Democritus's Atomes to have met together into a world of beautifull Creatures, without any hand of providence to diſpoſe them) it hath certainly the approbation of all wiſe men, and command of S. Paul, 1. Cor. 14. 40. in that grand place, Let all things be done decently and in order. Of which I conceive the clear importance to be, that all be done in the Church according to cuſtome and appointment. The former implyed in [...], (cuſtome being the only rule of decency, and therfore the indecency of wearing long haire, is proved by being againſt nature, i. e. ſaith [Page] Suidas in the Scripture phraſe, [...], a cuſtome of ſome continuance in that place, and thereupon S. Paul thinks it enough againſt au Eccleſiaſticall uſage, and that which might ſuperſede all ſtrife about it, 1. Cor. 11. 16. [we have no ſuch cuſtomes, &c.] and the latter in plain words [...], according to order or appointment (for ſo the words literally import) and then upon theſe two grounds is uniformity built, and neceſſarily reſults, where all that is done in the Church, is ruled by one of theſe, by cuſtome or by Law, which being here commanded by Saint Paul, is a proofe of the more then lawfulneſſe of [...] preſcription of Ceremonies in a Church, and of uniformity therein. And then what neceſſity there is or can be that St. Pauls command ſhall be ſo neglected, all care of uniformity ſo diſclaimed, all [...], conſtitution, or ordinance, for any Eccleſiaſticall matter (unleſſe their ordinance againſt all ſuch conſtitutions) ſo ſolemnly diſavowed, it will be hard to imagine, or gueſſe, unleſſe it be on purpoſe to obſerve M. Prynnes rule of Conforming the Church to the State, to fill one as full of diſorder and [...], and confuſion as the other. I remember a ſaying of Socrates which Plato and Cicero record from him, Mutatâ Muſicâ mutantur & mores, that the change of a kind of Muſicke, had a great influence on mens minds, and had a generall change of manners conſequent to it, I conceive uniformity in Gods ſervice to be parallell to Muſick, being it ſelfe an outward concord or harmony of the moſt different affections; and that that ſhould be not only changed, but loſt, I cannot underſtand any neceſſity, unleſſe it be that ſome ſuch like effects may be wrought in Religion alſo.

Sect 25 For the Fourth, the Peoples bearing ſome part in the Service (whether by way of reſponſe in the Prayers, and hymnes, or by reading every other verſe in the Pſalme) mentioned in Theodorets ſtory l. 2. c. 24. where ſpeaking of Flavianus and Diodorus, he ſaith of them [...], &c. they divided the Quire of Singers into two parts, and appointed them to ſing the Pſalme ſucceſſively, which cuſtome began by them (who ſaith he, were admirable men, and labour'd extreamly to ſtirre up [Page]all men to Piety, and to that end invented this) [...], prevail'd over the whole world, or by way of mutuall charity, returning a Prayer for the Prieſt, who began one peculiarly for them; which Innocentius referres to, in his Letter to Aurelius and Auguſtine, calling them communes & alternas preces, to which he there attributes more force, quàm privatis, then to private, or by way of following the Presbyter in Confeſſion of ſinnes, both at the beginning of the Service, and before the Communion; or in Profeſſion of Faith in the Creeds, wherein every the meaneſt Chriſtian is to have his part;) it is certainly deſigned by the Church, from the example of pure antiquity, to very gainfull uſes, to quicken devotion, which the length of continued hearing may have leave to dull and ſlacken, and to recall thoſe thoughts which may, upon the like temptation, have diverted to other objects; in a word, to engage every one to be made no idle or unprofitable Spectator of the Service: and as long as there is ſtill need of that helpe to theſe ſo neceſſary ends, and not the leaſt ſhew or pretence of objection againſt it, how neceſſary it can be to reject it wholly, and lay all the taske upon the Prieſt, and not require ſo much as an Amen (which it ſeems was in faſhion in S. Pauls time) of the [...], or Lay Perſon, I leave to the moſt prejudicate Reader to give ſentence for me.

Sect 26 As for the Letany, wherein the People are more exerciſed then in any other part of the Service, 'tis certainly deſigned to make it more proportionable to the title beſtowed on it by the Antients of [...], earneſt or intenſe Prayer, and in Methodius, [...], earnest Petitions, (and in the Greek Liturgies ſimply [...], intenſe or earneſt) from Act. 12. 5. Luk. 22. 44. This continuall joyning of the people in every paſſage of it, tending very much both to the improving and evidencing that fervor and intenſion, which can never be more neceſſary then throughout that Service; of which I ſhall in paſſing ſay theſe three things, and juſtify them againſt any gain-ſayer, that there is not extant any where, 1. a more particular excellent enumeration of all the Chriſtians either private or common wants, as farre as is likely to come to the cogniſance of a Congregation: nor 2. a more innocent blameleſſe Forme, againſt [Page] which there lyes no juſt objection, and moſt of the unjuſt ones that have been made, are reproachfull to Scripture it ſelfe, from whence the paſſages excepted againſt are fetcht, as that particularly of Praying for Gods mercy upon all men, from 1. Tim. 2. 1. nor 3. a more artificiall compoſure for the raiſing that zeale, and keeping it up throughout, then this ſo defamed part of our Liturgy; for which and other excellencies undoubtedly it is, (and not for any Conjuring or Swearing in it) that the Devill hath taken care that it ſhould drink deepeſt of that bitter cup of Calumny and Reviling, which it can no way have provoked, but only as Chriſt did the reproach of the diſeaſed man, What have I to do with thee? &c. when he came to exorcize and caſt out the Devill that poſſeſt him. And for this to be throwne out of the Church, ſure there is no other neceſſity, then there was that there ſhould be Scandals and Hereſies in it, onely becauſe the Devill and his Factors would have it ſo.

Sect 27 5. For the dividing of Prayers into divers Collects or Portions, and not putting all our Petitions into one continued Prayer, theſe advantages it hath to give it authority. 1. the practice of the Jewes, whoſe Liturgy was diſpenſed into Leſſons, &c. and 18. Collects, or ſhort Prayers. 2. The example of Chriſts preſcribing a ſhort Forme, and in that, ſaith S. Chryſoſtome, [...], teaching us the me aſure or length due to each Prayer of ours, Hom. de Annâ. f. 965. and ſetting a mark of Heatheniſme, Mat. 6. and of Phariſaiſme, Mat. 23. 14. on their long Prayers. 3. The advice of the Antients, who tell us S. Peters Forme, uſed for a great while in the Roman Church, was a ſhort one, and that Chriſt and S. Paul commanded us to make our Prayers,Chryſoſt lb. [...], ſhort and frequent, and with little diſtances betweene. And ſo Ephiphanius, [...]: orat. c. 24. directs to offer our Petitions [...], with all frequency; and Caſſian, de inſtit. mon. l. 2. c. 10. from the univerſall conſent of them, Vtilius cenſent breves orationes ſed creberrimas fieri, The way that is reſolved to be moſt profitable, is to have ſhort Prayers, but very thick or frequent. And he addes a conſideration which prompted them to this reſolution, Vt Diaboli inſidiantis jacula ſuccinctà brevitate vitemur, [Page]That by that means the Divells darts which he is wont to find and ſteale his time to ſhoot into our breaſts, may by the brevity of our Prayers be prevented. To theſe many more might be added, but that the no-advantage on the other ſide above this (ſave onely the reputation of the labour and patience of ſpeaking or hearing ſo much in a continued courſe, in one breath as it were) will ſave us the paines of uſing more motives to perſwade any, that ſure it is not neceſſary to exchange this pleaſant eaſie courſe of our Liturgy, for the tedious toylſome leſſe profitable courſe in the Directory.

Sect 28 6. For the Ceremonies uſed in the ſeverall Services, much might be ſaid, as particularly for that of kneeling (in oppoſition to ſitting at the Lords Supper deſigned in the Directory:) 1. That it is agreeable to the practice of all Antiquity, who though they kneeled not, becauſe the Canon of the Councell of Nice, obliged all to ſtand in the Church between Eaſter and Whitſuntide, or on the Lords day all the yeare long, (which by the way abſolutely excludes ſitting, Popului in Eccleſia ſedendi poteſtatem non habit. Ideo reprehendi meretur, quia apud Idola celebratur. as alſo doth that ſaying of Optatus l. 4. That the People may not ſit in the Church, and of Tertullian, l. de Orat. c. 12. That 'twas an Heathen cuſtome to ſit in the Church, and therefore ought to be reprehended;) yet uſed the Prayer-geſture at receiving, i. e. bowing their bodies and heads, which the Fathers call adoration: kiſſing of the hand, is the propriety of the Latine word, but but the ordinary denotation of it, bowing the body, the [...], which is more then the former, the cultus major, among the Learned; For as Herodotus obſerves of the Eaſtern Nations, that the manner of equalls, was to kiſſe one another at meeting, of inferiours to kiſſe the hand of the Superiour, but of the Suppliants or Petitioners, that would expreſſe the greateſt humility to bow themſelves before him, ſo was this laſt of the three continued among the primitive Chriſtians in their Services of the greateſt piety and humility, Climacus, p. 298. [...], when I receive I worſhip, or adore, agreeable to which the great men in the French Churches, who receive it paſſing or going (a meer Aegyptian Paſſe-over cuſtome) do firſt make a lowly cringe or curteſie before they take it in their hands. 2. that Chriſts Table-geſture at the delivering it, is no Argument for ſitting, both becauſe it is not manifeſt by the Text that he uſed that, ſave [Page] only at the Paſſe-over, from which this Supper of the Lord was diſtinct, and was celebrated by bleſſing, and breaking, and giving the bread, &c. to which ſome other geſture might be more proper, and more commodious, and becauſe Chriſts geſture in that is no more obligingly exemplary to us, then his doing it after Supper was to the Apoſtles, who yet did it Faſting, Act. 13. 2. and generally took it before the agapae, and as by Plinies Epiſtle it appears, ſo early in the morning, that the Congregation departed and met again, ad capiendum cibum promiſcuum, to take their meales together. As alſo 3. that the contrary geſture of ſitting, as it was, not many years ſince, by a full Synod of Proteſtants in Poland forbidden, if not condemned, becauſe they found it uſed by the Arrians, as complying with their opinion, who hold our Saviour to be a meer Creature, ſo is it now profeſt by ſome of our late Reformers writings to be a badge and cogniſance of their beleeving in the infallibility of Chriſts promiſe of coming to raign on this Earth again, and take them into a familiar and (a kind of) equall converſation with him, the Doctrine of the Millenaries, once in ſome credit, but after condemn'd by the Church, and though favoured by ſome Learned men, both antiently and of late, is not yet ſure cleare enough to come into our Creed or Liturgy: or to be profeſt and proclaimed by that geſture, when ever we receive the Sacrament. The evidence or proofe of it being primarily that in the Revelation, which by the reſt of that Book I am very apt to ſuſpect may ſignifie any thing rather then what the letter of the words imports to us at the firſt view of them. But I ſhall not enlarge on this, nor the other Ceremonies mention'd, but referre the Reader to the Learned Satisfactory unanſwer'd labour of M. Hooker, on theſe Subjects, and then aske him when he hath read him, 1. whether he repent him of that paines, 2. whether in his Conſcience he can thinke it neceſſary, or tending to edification to caſt all theſe cauſeleſly out of this Church, or the whole Liturgy for their ſakes.

Sect 29 Now for thoſe things that are more intrinſecall to the Liturgy, and parts of the Service; as

1. For the pronouncing of Abſolution, which Chriſt ſo ſolemnly inſtated on the Prieſt in his Diſciples (by three ſeverall acts, [Page] 1. unto Peter as the mouth of the Apoſtles, Mat. 16. 19. then by way of promiſe to them all together, Cap. 18. 18. then by way of actuall inſtating it on them breathing that power and the Holy Ghoſt on them together, John 20. 23.) and which is ſo diſtinctly named by S. James, c. 5. 15. in the caſe of ſickneſſe, [...] (not as we render they ſhall be forgiven him, as if it were [...], and belonged only to Gods act of pardoning, but) imperſonally Abſolution ſhall be given him; and ſo conſtantly preſerved and exerciſed in the univerſall Church in publike and private, and approv'd (as farre as our Liturgy uſes it) even by thoſe who affirm that power in the Miniſter to be onely declarative, that any man converſant either in the Goſpell, or writings of the Fathers, or modern Authors, or that hath but ſeen Knox'es Scotch Liturgy, and obſerv'd that part of it, about the receiving of Penitents, would be amazed to ſee a Directory for the publike worſhip of God (which is a large phraſe and containes the whole Office of the Prieſt) and in it a Title for the viſitation of the ſicke, and yet find never a word about Abſolution, no not in caſe of ſcruple, doubt, or temptation, pag. 67. or the death bed it ſelfe. This exerciſe of thoſe Keyes of of the Kingdome of Heaven, i. e. of the Church, this pronouncing of Gods pardon, and actuall giving the Pardon and Peace of the Church to all her penitent Children, eſpecially that more particular act before the Communion, and on the Bed of ſickneſſe; is, beſide the obedience to Chriſt, ſo neceſſary an expreſſion of Chriſtian charity in every Church to its poore members, and the denying of it, where it is due, ſo barbarous an inhumanity (which yet I hope no man ſhall be the worſe for, but thoſe that do deny it) that as the turning of Publike Cenſures out of this Church, is a rare example of deſpight unto Chriſts command, (there being no Nationall Church from Chriſts time to this to be found without it, till this of ours for theſe laſt three years) ſo the ſending of Abſolution after it, and the affirming it to be neceſſary to be done, and appointing all foot-ſteps of it to be turn'd out of the Service, is a piece of diſorder, as contrary to Charity as to Piety, to Reaſon as Religion, this being ſo far from the blame of an exuberancy in our Service, that there is more reaſon to wiſh that there were more of this nature, then that that, which we have already, were omitted.

[Page] 2. For the Hymnes of the Church, it will not be amiſſe perhaps to give you firſt the true notion of the word; there being among the Hebrewes three ſorts of Songs, 1. Mizmor, a conciſe or ſhort verſe, 2. Tehillah, Praiſe, celebrating or depredicating of God, and 3. Schir, a Canticle, as the word is uſed in the title of that Song of Songs. And anſwerable to theſe three, we have Col. 3. 17. [...], and [...], Pſalmes and Hymnes, and Songs, where the word Hymne is anſwerable to the ſecond of theſe, a praiſing and magnifying of God in and for ſome of his moſt remarkeable acts of mercy and power. Thus was it the dictate even of nature it ſelfe among the Heathens, to imploy a great part of their Poetry, i. e. their Piety (for ſo Orpheus the firſt and moſt famous Writer of Hymnes, was called Theologus Poeta, a Poet that was a Divine alſo) in framing of Hymnes to their Gods; though thoſe of Muſaeus and Linus, the other two Theologi Poetae, are not now to be met with. The like we have ſtill of Homer alſo, and I remember Galen the famous Phyſitian, in one of his Books De uſu partium, deſcribing the compoſure of the Foot, breakes out of a ſuddaine into an excellent acknowledgement, which hee calls [...], a true Hymne in laud of that God which made theſe curious bodies of men. This duty of naturall Piety, Chriſtianity certainly hath not obſtructed, but elevated it to a far higher pitch by ſuperadding that greateſt obligation taken from the Redemption of Mankind, to that old one of the Creation. And thus in all Ages of the Church ſome Hymnes have been conſtantly retained to be ſaid or ſung in the Churches, I mean not only the daily lections of the Pſalmes of David (which yet this Directory doth not mention, but only commands a more frequent reading of that Book, then of ſome other parts of Scripture) nor the ſinging of ſome of thoſe Pſalmes in Metre, (which yet this Directory doth not preſcribe neither, ſave onely on daies of Thankeſgiving, or after the Sermon, if with convenience it may be done, making it very indifferent, it ſeems, whether it be kept at all in the Church or no, unleſſe on thoſe ſpeciall occaſions.) But the alternate reading of the Pſalmes both by Prieſt and people, (Pſalmi ab omnibus celebrentur, Let the Pſalmes be ſaid by all, in the Milevit. Counc. Can. 12.) the conſtant uſe of ſome ſpeciall Pſalmes, as the Introite, and of other more purely Chriſtian [Page] Hymnes, either framed by holy men in the Scripture in reference to Chriſts Incarnation, or by the Church ſince on purpoſe to bleſſe and praiſe God for his mercies in Chriſt, which ſure deſerve a daily celebration from every Chriſtian, as well and as richly as any Victory over Enemies, though it be one of theirs over the King himſelfe, can deſerve of them upon any ſuch day of Thankſgiving. Of this kind is the Te Deum, a moſt Divine and admirable Forme,Telman in Baſil. T. 1. p. 195. called antiently, [...], a triumphant Song, generally thought to be compoſed by Saint Auguſtine and S. Ambroſe, on the day that S. Ambroſe baptized S. Auguſtine, and fitted to that purpoſe with an acknowledgment of the Trinity, in reference to S. Auguſtines converſion from Manichaiſme. If this be true, then ſure is it one of thoſe, the repeating of which moved S. Auguſtine to ſo much paſſion, that he faith in his Confeſſions, l. 9. Quantum flevi in hymnis & Canticis Eccleſiae tuae, that and the like Hymnes of the Church fetcht many tears from him. Of which I ſhall only ſay, that to any man that hath but an humble, faithfull, thankfull fervent heart to go along with it, it is as Chriſtian a piece of praiſe and prayer, as any humane pen could contribute toward the publike worſhip of God, which he that hath had the uſe of in the Church, and now thinkes fit to baniſh out of it, ſhewes his own former coldneſſe and non-proficiency under that means of grace, and that he never joyned in it with any zeale or earneſtneſſe, or elſe his retchleſſe ingratitude to the Church which hath allow'd him the benefit of it.

Sect 31 The like might be added of thoſe two other in the adminiſtration of the Sacrament of the Lords Supper, the former before the Sacrament beginning with Lift up your hearts, and ending with the Holy, holy, holy, Lord God of Hoſts, &c. a forme to be found with little variation, both in S. Jameſes, S. Baſils, and S. Chryſoſtomes Liturgy, the other, after the Sacrament, Glory be to God on high, &c. called antiently hymaus Angelicus, the Angelicall hymne, from the firſt part of it which was ſung by Angels, and both theſe ſuch ancient, pure, excellent compoſures in themſelves, and ſo fitly accommodated to the preſent buſineſſe, and all that I have named, ſo farre from any appearance of evill, ſo free from any the leaſt objection of any the moſt petulant malicious calumniator (as far as I yet ever heard) ſo well-becoming [Page] a Congregation of Saints, who by praiſing God in the Church, ſhould practice before hand, and fit themſelves for the ſinging of Hallelujahs perpetually in heaven, and in the meane time beare the Angels company here (who Saint Chryſoſtome tells us, ſing all the hymnes with us:) that 'tis little better then fury, [...]. l. 4. p. 753. l. 40. edit. Savil. (ſavouring much of the temper of that evill ſpirit on Saul, that was exorcized with Davids Muſicke, and therefore may be allowed to have malice to that and the like ever ſince) to think it neceſſary to throw this piece of heaven out of the Church.

Sect 32 3. For the Doxology ſo conſtantly annexed to many parts of our ſervice, in theſe words, (wherein the people either are to begin or anſwer) Glory be to the Father, &c. It is an ancient piece of very great conſideration, the former verſicle of it being, at 'tis affirmed by good authorities, compoſed by the firſt Councell of Nice, and appointed by them to be uſed in the Church, as a leſſer Creed, or confeſſion of the Trinity, and [...], Conſubſtantiality of the Sonne and Holy Ghoſt, with the Father (at which it hath therefore antiently been the cuſtome to ſtand up; confeſſion of God, being a praiſing of him (as the word in other languages imports) to which therefore that poſture is moſt due) which may well paſſe for no fable, becauſe 'tis cleare, that ſoon after that time, Flavianus ſang it aloud in the Church of Antioch, as appears byl. 3. c. 19. Zozomen, andl. 2. c. 24. Theodoret, (and if we may believel. 18. c. 51. Nicephorus, St. Chryſoſtome joyn'd with him in it;) Of this Philoſtorgius the Arrian Hiſtoriographer tells us, An. 348. Flavianus having gotten a Congregation of Monkes together, [...], was the firſt that began that forme of Doxology, others uſing that other Forme of [...], Glory to the Father, by the Sonne, in the Holy Ghost, making the Son inferiour to the Father, and the Holy Ghoſt to the Sonne, as Eunomius and Eudoxius did, which it ſeems Philoſtorgius himſelf moſt approv'd of, ( [...], ſaith his Epitomator of him) others (not as Gotofred mends his Copy, and reads it, [...], but as the Oxford Manuſcript) [...], Glory to the Father, and the Son in the Holy Ghoſt. Theſe two ſeverall Forms, and ſome ſay a third [in the Sonne and the Holy Ghoſt] were it ſeemes propoſed [Page] againſt Athanaſius in the Councell of Antioch, An. Dom. 341. and by men of ſeverall perſwaſions uſed in the Church of Antioch, as a Character, by which [...], they expreſt their ſeverall opinions, ſaith Zozomen, l. 3. c. 19. and l. 4. 27. & by ſo doing, [...], every one applyed the Pſalme or Hymne (to the end of which, as now with us, it was, it ſeems, then annext) to his opinion. In which narration of Philoſtorgius, we have no reaſon to ſuſpect any-thing, but the [...], that Flavianus was the firſt that ſang it, wherein his favour to the Arians might make him partiall, or the truth might be, he was the firſt that ſang it at Antioch, for there Athanaſius was in a Councell condemn'd, and ſo ſtill the Forme might in other places be uſed more antiently. This firſt verſe being on this occaſion brought into the Church as a teſtimony, and Pillar of the Catholick verity againſt the Arians, and annext by ancient cuſtome to the end of the Pſalmes in the Liturgy, St. Jerome or ſome body before him, being moved by the noiſe of the Macedonians (who accepted againſt that part of it concerning the Holy Ghoſt, affirming that that Doctrine of the Divinity of the Holy Ghoſt was novell) is ſaid to have beene the Author of adding the other verſe or line to the former, in oppoſition to them, As it was in the beginning, &c. to ſignifie this to be the ancient Catholick, no new private doctrine or opinion; and yet that it was very near, if not as ancient as the former, may be gueſt by what Theodoret, l. 2. c. 24. ſaith of Leontius Biſhop of Antioch, that he was wont to ſay to himſelfe the Arrian Doxology ſo ſoftly, that no word could be heard by him that ſtood next, but [...] for ever and ever, (the cloſe of the ſecond line) and this ſaith he, while Flavianus, who oppoſed him, was a Lay-man. And if this be a time wherein ſuch Formes as theſe, (which beſides giving glory to God, do ſecure and defend the Catholick Doctrine of the Trinity, againſt all antient or moderne Arrians, and Macedonians) are neceſſarily to be caſt out, as hinderances to growth and edification, ſure the deſign is only to plant Hereſies in the Church (to which alone that may prove impediment) but nothing elſe.

Sect 33 Having ſaid this, 'twill not be needfull to adde concerning the fourth head, more then only the acknowledgement of my [Page] wonder and aſtoniſhment, why the ſame calamity and tempeſt that carried away this leſſer Creed, ſhould alſo be able to raiſe ſo fierce a Torrent, as to drive and hurry with it the three larger Creeds alſo, eſpecially that not only of the Nicene Fathers, but of the Apoſtles themſelves; Againſt the matter of which I have not heard, that the Preſbyterians have any objection, and ſure the Beadſ-mans Divinity, that turnes the Creed into a Prayer, hath not only concluded the uſe of it to be a ſtinting of the Spirit. What the effect of this part of Reformation is likely to be, will not be hard to divine, even Barbariſme and Atheiſme within a while, the turning God and Chriſt, and all the Articles of the Creed out of mens braines alſo, and not (as yet it is) only out of their hearts; what is the neceſſity of doing it, will not ſo eaſily be reſolved even by him that hath imbibed the Aſſemblers principles, unleſſe it be to gratify the Separatiſts, who are profeſt denyers of one Article, that of the Holy Catholick Church, reſolving the end and the effect of the Holy Ghoſt's deſcent to have been only to conſtitute particular Congregations, and none elſe. As for the great patterne of the Preſbyterians, the practiſe of Geneva or Scotland, that appears by Knox's Common Prayer-Book, to have allowed a ſet Forme of Confeſſion of Faith, and deſigned it, for the publick uſe as the firſt thing in that Book of Prayers, though the truth is, the Apoſtles, or other ancient Creeds being ſet aſide, one of the Geneva forming is fain to ſupply the place of them, which yet by the ſetting the ſeverall parts of the Apoſtles Creed in the margent, both there and in the order of Baptiſme, appeares rather to be an interpretation of it, and ſo ſtill the Separatiſts muſt be the onely men in the Church fit to be conſidered, or elſe apparently there is no ſuch Politicall neceſſity of this neither.

Sect 34 For the fifth thing, the ſo frequent repetition of the Lords Prayer, and Prayers for the King in our Service, this account may be briefly given of it. For the former, that in our Common Prayer-Book, there be ſeverall Services for ſeverall occaſions, of the Sacraments, &c. for ſeverall dayes, as the Letany; for ſeverall times in the day, not only Morning and Euening, but one part to be ſaid earlier in the morning, and then toward noone a returne to another part, (as the antient Primitives had three Services [Page] [...] [Page] [...] [Page] in a forenoone. 1. That for the Catechumeni, conſiſting of Prayers, Pſalmes, and Readings; then a 2. For the Penitents, ſuch as our Letany; and a 3. For the Fideles, the Faithfull, our Communion Service,) and even that which is aſſigned to one time ſo diſcontinued by Pſalmes, and Hymnes, and Leſſons, that it becomes in a manner two Services, clearly two times of Prayer. Now our Saviour commanding, when you pray, ſay our Father; we have accordingly ſo aſſigned it, to be once repeated in every ſuch part of Service, and I remember to have heard one of the graveſt and moſt reverend men of the Aſſembly, being asked his opinion about the uſe of the Lords Prayer, to have anſwer'd to this purpoſe, God forbid that I ſhould ever be upon my knees in Prayer, and riſe up without adding Chriſts forme to my imperfect petitions. And whereas this Directory is ſo bountifull, as to recommend this Prayer to be uſed in the Prayers of the Church, and yet ſo wary as but to recommend it, it is thereby confeſt that it is lawfull to retain a ſet Forme, (for that is ſurely ſo, and then the often uſing of a lawfull thing will not make it unlawfull) but withall that Chriſts command in points of his Service ſhall no more oblige to obedience, then the commands of men, for if it did, this would be more then recommended. And now why that which may, ſay they, commendably (muſt, ſay we, neceſſarily in obedience to Chriſt) be uſed in the Prayers of the Church, and being repeated oftner then once, ſhall be uſefull to him who was not come at the firſt ſaying, or may be ſaid more attentively by him who had before been too negligent, ſhould be neceſſary to be uſed but once, when all mens zeale or underſtanding of ſo divine a Forme or perhaps preſence at that part of the Service, ſhall not neceſſarily go along with it, I leave to more ſubtile Divines to inſtruct us. This I am ſure of, that God hath made a peculiar promiſe to importunity in Prayer, to a coming often to him on the ſame errand, and Luk. 18. 5. by a phraſe in the Parable ſeems to ſay, that he that comes oft to God in this manner, will at length force him to ſhame, if he do not grant his Petition, for that is the meaning of [...]. And from thence the Fathers uſe a bold phraſe in their Liturgies, [...], I put thee to ſhame, i. e. importune thee, Baſil. in Liturg. and in the Pſaltery of the Greek Church, which hath many Prayers mixt with [Page] it, [...] unleſſe thy owne goodneſſe put thee to ſhame, &c. Now that this will not be ſubject to the cenſure of vain repetitions, Mat. 6. 7. which is the onely exception made againſt it, (if the example of David, Pſal. 136. be not ſufficient to authorize the repeating any Forme often, which is as faultleſſe as that was) might largely be evidenced, 1. By the nature of the word [...], there uſed, which both Heſychius and Suidas apply to an other matter, and explain it by [...], and [...], and [...], long, idle, unſeaſonable formes, ſuch as Battus uſed in his [...], his long-winded Hymnes ſo full of Tautologies, which Munſter therefore rendreth [...] do not multiply words, unprofitably or unſeaſonably, 2. By the cuſtomes of the Heathens which Chriſt there referres to [ [...], uſe not, &c. as the Heathens] and which are evident in their writers, eſpecially their Tragedians; where 'tis plain, that their manner was to ſound, or chant, for many houres together, ſome few empty words to the honour of their Gods, ſuch the [...], in their Bacchannals, from the noiſe of which they were call'd Evantes; ſuch in Sophocles, [...], &c. and eſpecially in the Virgins Chorus of AEſchylus's Tragedy, called [...]. Where there are near an hundred Verſes, made up of meer Tautologies, [...], and an enumeration of the ſeverall names of the Gods with unſignificant noyſes added to them, [...], and within two verſes the ſame again, and much more of the ſame ſtile. Two notable examples of this Heatheniſh cuſtome; the Scripture affords us one, 1 King. 18. 26. where the Prophets of Baal from morning till noon, cry O Baal, hear us, and it followes, they cryed with a loud voyce, and cut themſelves, [...] according to their cuſtome or rites (that loud crying the ſame words ſo long together, was as much a Heatheniſh rite, as the cutting of themſelves.) The other of the Epheſians, Act. 19. 34. who are affirm'd to have cryed with one voice for two houres ſpace, [...], Great is Diana of the Epheſians, and 3. by the deſigned end that Chriſt obſerves of that Heathen cuſtome, 1. That they may be heard by that long noyſe, for which Elius ſcoffes them, 1 King. 18, 27. Cry aloud, perhaps your [Page] God is a talking, or a purſuing, &c. 2. That their Petitions may be more intelligible to their Gods, to which Chriſt oppoſes, your Heavenly Father knoweth what you have need of, and ſo needs not your Tautologies to explain them to him. Much more might be ſaid for the explaining of that miſtaken place, but that it would ſeem unneceſſary to this matter, the exception being ſo cauſeleſſe, that the Vindication would paſſe for an extravagance.

Sect 35 Of the Prayers for the King, the account will not bee much unlike, St. Paul commands that prayers, and ſupplications, and interceſſions, and thanksgivings be made for Kings, &c. 1 Tim. 2. 1, 2. where though the mention of thoſe ſeverall ſorts of Prayers, ſignified by thoſe foure words, might be matter of apology, for the making ſeverall addreſſes to God for Kings in one ſervice, ſuppoſing them proportion'd to thoſe ſorts in that text, yet have we diſtributed the frequent prayers for him into the ſeverall ſervices, one ſolemne prayer for him, in the ordinary daily ſervice, (and only a verſicle before as it were prooemiall to it) another in the Letany, another after the commandements (of which though our book hath two formes together, yet both the Rubrick and Cuſtome, gives us authority to interpret, it was not meant that both ſhould be ſaid at once, but either of the two choſen by the Miniſter,) another before the Communion, where the neceſſity of the matter, being deſigned for the Church militant, makes it more then ſeaſonable to deſcend to our particular Church, and the King the ſupreame of it; juſt as Herodotus relates the cuſtome of the Perſians, l. 1. p. 52. [...] they pray for all the Perſians, peculiarly for the King. To this practice of ours ſo grounded in the Apoſtle, we ſhall adde, 1. The reward promiſed (by the Apoſtles intimation) to ſuch Prayers (if not, as I conceive, by thoſe words, that we may live a peaceable and quiet life, &c. that peaceable and quiet life, of all bleſſings the greateſt, ſeeming to be a benefit or donative promiſed to the faithfull diſcharge of that duty, of praying, and ſupplicating, and interceding and giving thankes for Kings, yet certainly ſomewhat elſe) in that high Declaration made concerning it in the next words, for this is good and acceptable before[Page]Good our Saviour, whoſe acceptation is reward ſufficient to any action, and yet who never accepts but rewards alſo. 2. The practice of the antient Chriſtians, ſet down by Tertull. Al Scap. c. 2. Sacrificamus pro ſalute Imperatoris pura prece, our prayers are ſent up a pure ſacrifice for the proſperity of the Emperor, and that quoties conveniebant, in another place, at every meeting or ſervice of the Church, & precantes ſemper pro omnibus Imperatoribus, vitam prolixam, Apol. c. 30. Imperium ſecurum, domum tutam, exercitus fortes, Senatum fidelem, populum probum, Orbem quietum, quaecun (que) hominis & Caſaris vota ſunt, praying alwaies for the Emperours, and begging of God for them, long life, ſecure reigne, the ſafety of his houſe, couragious Armies, a faithfull Senate, a good people, a quiet world, all thoſe ſeveralls, (which would make up more prayers then our book hath aſſigned) all that either as Man or King they can ſtand in need of; and ſo Athenagoras and others to the ſame purpoſe, eſpecially when they have occaſion to juſtifie the fidelity of Chriſtians to their unchriſtian Emperours, having no ſurer evidence to give of that, then the frequency of their prayers for them, which they which thinke neceſſary to abbridge, or ſupercede, muſt give us leave by that indication to judge of ſomewhat elſe, by occaſion of that to pick to obſerve their other demonſtrations of diſloyalty to thoſe that are ſet over them by God; And to any that are not guilty of that crime, nor yet of another, of thinking all length of the publike ſervice unſupportable, I ſhall refer it to be judged, whether it be neceſſary, that the King be prayed for in the Church, no oftner then there is a Sermon there.

Sect 36 6. The Communion of Saints (which if it were no Article in our Creed, ought yet to be laid up, as one of the Chriſtians tasks or duties) conſiſts in that mutuall exchange of charity and all ſeaſonable effects of it, between all parts of the Church, that triumphant in heaven, Chriſt and the Saints there, and this on earth militant; which he that diſclaimes, by that one act of inſolence, caſts off one of the nobleſt priviledges, of which this earth is capable, to be a fellow-citizen with the Saints, and a [...]llow-member with Chriſt himſelfe. The effects of this charity on their parts is, in Chriſt interceſſion, and in the Saints ſuffrages, and daily prayers to God for us, but on our part thankeſgivings [Page] and commemorations, which 'tis apparent the Primitive Chriſtians uſed, very early ſolemnizing the day of Chriſts reſurrection, &c. and rehearſing the names of the Saints out of their Dipticks, in time of the offertory before the Sacrament; beſides this ſo ſolemne a Chriſtian duty, another act of charity there is, which the Church owes to her living ſonnes, the educating them in the preſence of good examples, and ſetting a remarke of honour on all which have lived Chriſtianly, eſpecially have died in teſtimony of the truth of that profeſſion; and again, a great part of the New Teſtament, being ſtory of the lives of Chriſt and his Apoſtles, (and the reſt but doctrine agreeable to what thoſe lives expreſſed) it muſt needs be an excellent compendium of that book, and a moſt uſefull way of infuſing it into the underſtanding, and preſerving it in the memory of the people, to aſſigne proper portions of Scripture in Leſſons, Epiſtles, and Goſpells to every day, every Sunday, every Feſtivall in the year (which are none in our Church, but for the remembrance of Chriſt, and the Scripture-Saints) to infuſe by thoſe degrees all neceſſary Chriſtian knowledge, and duties into us, the uſe of which to the ignorant is ſo great, that it may well be feared, that when the Feſtivalls, and ſolemnities for the birth of Chriſt, and his other famous paſſages of life and death, and reſurrection and aſcenſion, and miſſion of the Holy Ghoſt, and the Leſſons, Goſpells (and Collects) and Sermons upon them, be turn'd out of the Church, together with the Creeds alſo, 'twill not be in the power of weekly Sermons on ſome head of Religion, to keep up the knowledge of Chriſt in mens hearts, a thing it ſeems obſerv'd by the Caſuiſts, who uſe to make the number of thoſe things that are neceſſariò credenda, neceſſary to be beleeved, no more, then the Feſtivalls of Chriſt make known to men, and ſure by antient Fathers whoſe Preaching was generally on the Goſpells for the day; as appears by their Sermons de tempore, and their Poſtils. To all theſe ends are all theſe Feſtivals, and theſe Services deſigned by the Church, (and to no other that is capable of any the leaſt brand of novell or ſuperſtitious) and till all this antidote ſhall be demonſtrated to be turn'd poyſon, all theſe wholeſome deſignes, to be perfectly noxious, till ill or no examples, uncharitableneſſe, ſchiſmaticall cutting ourſelves off from being fellow-members with the [Page] Saints, and even with Chriſt our head, till ingratitude, ignorance, and Atheiſme it ſelfe, be canonized for Chriſtian and Saint-like, and the onely things tending to edification in a Church, there will hardly appeare any ſo much as politick neceſſity to turn theſe out of it.

Sect 37 7. For the reading of the Commandements, and prayer before, and the reſponſes after each of them, though it be not antiently found in the Church, as a part of the Service, (but only retain'd in the Catechiſme) till King Edwards ſecond Liturgy, (and therefore ſure no charge of Popery to be affixt on it) yet ſeemeth it to me a very profitable part of devotion, being made uſe of as it ought. The Prieſt after a premiſed prayer for grace to love and keep Gods Commandements, is appointed to ſtand and read every of the Commandements diſtinctly to the people, as a kind of Moſes, bringing them from God to them; Theſe are they to receive in the humbleſt affection of heart, and poſture of body, as means to try and examine themſelves, and to humble themſelves in a ſenſe of their ſeverall failings, and thereupon implore (every one for himſelfe, and for others, even for the whole Kingdome) firſt Gods mercy for pardon for all that hath been committed againſt the letter of each commandement, or what ever Chriſt and the Goſpell hath ſet down under any, or reducible to any of thoſe heads. 2. Grace to performe for the time to come, what ever may be acceptable to Chriſt in that particular. This being thus diſtinctly and leaſurely done to each particular precept, the heart enlarging to every particular under that, proves an excellent forme of confeſſion of ſinnes, and of reſolution (and prayer for ſtrength) to forſake them. And let me tell you, were Gods pardon thus fervently and often called for by each humble ſoule in a Kingdome, for every mans perſonall, and the whole Kingdomes Nationall ſins, the Atheiſme ſpeculative and practicall, the impiety, infidelity, want of love and fear, and worſhip of God. &c. in the firſt Commandement, and ſo throughout all the reſt, and the grace of God, to worke all the contrary graces in every heart, in the heart of the whole Kingdome; as humbly and heartily invoked, the benefit would certainly be ſo great, and ſo illuſtrious, that none but Satan, who is to be dethroned, and part with his Kingdome by that meanes, would ever deem it neceſſary to [Page] caſt out this part of Service, and have nothing at all in exchange for it.

8. For the order of the Offertory, it muſt firſt be obſerved, that in the Primitive Apoſtolick Church, the Offertory was a conſiderable part of the action, in the adminiſtring and receiving the Sacrament; the manner of it was thus. At their meetings for divine ſervice, every man as he was able brought ſomething along with him, bread, or wine, the fruits of the Seaſon, &c. of this, part was uſed for the Sacrament, the reſt kept to furniſh a common table for all the brethren (and therefore in Ignatius, [...], to celebrate the Feast, is to adminiſter that Sacrament, being joyn'd there with the mention of Baptiſme) rich and poor to eate together,Ep. ad Smyrn. no one taking precedence of other, or challenging a greater part to himſelfe, by reaſon of his bringing more; this is diſcernible in Saint Pauls words, chiding the Corinthians for their defaults in this matter, 1 Cor. 11. 21. every man, ſaith he, takes and eats before another his owne ſupper, (i. e.) the rich that brought more, eats that which he brought, [...], as if he were at home eating his own private meale, without reſpect to the nature of thoſe [...], which were a common meale for all, and ſo while one is filled to the full, ſome others have little or nothing to eat, which is the meaning of that which followes, one is hungry, and another is drunken; after the [...] ceaſed, and the bringing of the fruits of the ſeaſon, which were as a kind of firſt-fruit offering, was out-dated, whether by Canon of the Church, or by contrary cuſtome, this manner was ſtill continued, that every receiver brought ſomewhat with him to offer, particularly bread, and wine mixt with water. Justin. Mart. Apol. 2. p. 97. ſets down the manner of it clearly in his time, [...], &c. the bread and the wine of the brethren, i. e. Communicants, is brought to the Priest or Prefect, (not as the Latine interpreter reads Praefecto fratrum) as if [...] were to be joyn'd with [...], which belongs to [...]) and he receiving it, gives laud and praiſe unto God, in the name of the Sonne and the Holy Ghost, and all the people joyne in the Amen, then do the Deacons diſtribute that [...], the bread, over which he hath thus given thankes, and then, ſaith he, over and above, the richer ſort, and every one [Page]as he ſhall think good contributes, and that which is ſo raiſed, is left with the Priest, who out of that ſtock ſuccours the Orphan and Widow, and becomes a common provider for all that are in want. This clearly diſtinguiſheth two parts of the Offertory, one deſigned for the uſe of all the Faithfull in the Sacrament, another reſerved for the uſe of the poore; the former called [...], Oblations, in the Councell of Laodicea, the other [...], in that of Gangra, and proportionably, the repoſitory for the firſt called Sacrarium in the fourth Councell of Carthage, Can. 93. (and by Paſsidonius in the life of St. Augustine, Sacritarium unde altari neceſsaria inſeruntur, where thoſe things are laid, and from whence fetcht which are neceſsary to the Altar) the other Gazophylacium or treaſury, the firſt St. Cyprian calls Sacrificia, ſacrifices, the ſecond Eleemoſynae, Almes, l. de op. & Eleem. parallell to thoſe which we find both together mentioned, Act. 24. 17. I came to bring almes to my Nation and offerings. Dial. cum Tryph. p. 260. This, ſaith Justin Martyr, is our Chrestian Sacrifice, which will more appeare to him that conſiders that the feaſting of the People, their partaking of the Sacrifice, having their [...] and [...], was alwaies annexed to ſacrifices, both among Jewes and Heathens, which the Apoſtle calls partaking of the Altar, and conſequently that the Sacrifice, and the feast together, the ſacrifice in the offertory, the feast in the eating and drinking there, do compleate and make up the whole buſineſſe of this Sacrament, as farre as the People are concerned in it; and all this bleſt by the Prieſt, and God blest and praiſed by Prieſt and People, and ſo the title of Eucharist belongs to it. Thus, after Juſtin Irenaeus. The Offertory of the Chriſtians is accounted a pure ſacrifice with God, l. 4. c. 34. as when St. Paul, ſaith he, mentions the acts of the Philippians liberality, he calls them [...], an acceptable ſacrifice (and ſo Heb. 3. 16. to doe good and to communicate forget not, ſuch acts of liberality to thoſe that want, for with ſuch Sacrifices God is well pleaſed) and preſently defines what this Sacrifice was, primitiaecarum quae ſunt ejus creaturarum, the firſt fruits of Gods creatures. Apol. c. 39. So Tertullian, modicam unuſquiſque ſtipem menstruâ die adponit, every one brings ſomewhat every Month, juſt parallell to our Offertory at Monthly Communions; Much more might be ſaid of this out of ancient Constitutions and Canons, [Page] if 'twere not for my deſire of brevity. Effectually St. Cyprian, De op & Elec moſ. p. 180. Locuples & dives es, & dominicam celebrare te credis, & corbonam non reſpicis, qui in dominicum ſine ſacrificio venis, qui partem de ſacrificio quod pauper obtulit, ſumis? Art thou rich, and thinkeſt thou receiveſt as thou oughteſt, and reſpecteſt not the Corban, feedeſt on the poore mens Sacrifice, and bringeſt none thy ſelfe? and Saint Auguſtine to the ſame purpoſe;Serm. de temp. 215. And 'tis worth obſerving that many authorities, which the Papiſts produce for the externall Sacrifice of the body of Chriſt in the Maſſe, are but the detortion and diſguiſing of thoſe places which belong to the Offertory of the People, and in the Canon of the Maſſe that prayer which is uſed for the offering up of Chriſt, (larded with ſo many croſſes) plainly betrayes it ſelfe to have been firſt inſtituted by relation to theſe guifts and oblations, as appears by the mention of Abels Sacrifice, and Melchizedecks offering (that of Abels the fruit of the Earth, Mechizedecks a preſent onely of Bread and Wine to Abraham) and the per quem haec omnia ſemper bona creas (by whom thou createſt all theſe good things) which belongs evidently to the fruits of the Earth, but is by them now moſt ridiculouſly applyed to the body of Chriſt. I have beene thus large in ſhewing the originall of the Offertory, becauſe it hath in all ages been counted a ſpeciall part of divine worſhip, the third part of the Chriſtian Holocauſt, ſaith Aquinas, 2a. 2ae. q. 85. art. 3. ad. 2. the obſervation of which is yet alive in our Liturgy (I would it had a more chearfull univerſall reception in our practice) eſpecially if that be true which Honorius ſaith, that inſtead of the ancient oblation of Bread and Wine, the offering of money was by conſent receiv'd into the Church in memory of the pence in Judas's ſayle. Now that this offering of Chriſtians to God for pious and charitable uſes, deſigned to them who are his Proxyes and Deputy-receivers, may be the more liberally and withall more ſolemnly performed, many portions of Scripture are by the Liturgy deſigned to be read to ſtirre up and quicken this bounty, and thoſe of three ſorts, ſome belonging to good works in generall, others to almes-deeds, others to oblatious, and when it is received and brought to the Prieſt, he humbly prayes God to accept thoſe almes, and this is it which I call the ſervice of the Offertory, ſo valued and eſteemed among [Page] all Antients, but wholly omitted in this Directory (only a caſuall naming of a Collection for the poore by way of ſage caution, that it be ſo order'd, that no part of the publike worſhip be thereby hindred) upon what grounds of policy or pretence of neceſſity, I know not, unleſſe out of that great fear, leſt works of charity (which the Apoſtle calls an acceptable ſacrifice, and with which God is well pleaſed) ſhould paſſe for any part of the ſervice or worſhip of God, which after Praying to him is an act that hath the greateſt remark, and higheſt character ſet upon it, and when it is thus in the Offertory, is accounted as pars cultûs, a part of worſhip, ſay the Schoole-men. And beſide, where it is uſed, as it ought, proves of excellent benefit (when prudent faithfull Officers have the diſpenſing of it) toward the ſupplying and preventing the wants of all, [...], the Miniſter is thereby enabled to be the guardian of all that are in want, ſaith Juſtin. M. Apol. 2. and ſure neceſſity hath little or no law or reaſon in it, when the rejecting of ſuch cuſtomes as theſe proves the only neceſſary.

Sect 39 9. For private Baptiſme, that which our Liturgy preſcribes is, that all poſſible care be taken, that all Children that are to be Baptized, be brought to Church, and not without great cauſe and neceſſity Baptized at home in their houſes. And yet when great need ſhall compell them ſo to do, then an order of adminiſtring it is preſcribed, ſuch as in caſe the Child dye, it may not be deprived of the Sacrament, and in caſe it live, it may as publikely be preſented, and with Prayer received into the Church, and pronounced to be baptized already, which is equivalent, as if it had been baptized in the publick. The clear confeſt ground of this practice is the deſire of the Church not to be wanting to any the meaneſt creature, in allowing it that which Chriſt hath given it right to, and to encourage and ſatisfie the charitable deſires of Parents, which in danger of inſtant death require it for them. This ground ſeems clearly to be acknowledg'd by the Compilers of this Directory, pag. 41. where 'tis affirmed, that the poſterity of the Faithfull borne within the Church, have by their birth (not by their living to the next Lords day, or till they can be brought to Church) intereſt in the Covenant and right to the ſeale of it, (which ſure is Baptiſme) and then what neceſſity there is, that they that [Page] are acknowledg'd to have right to that ſeale, ſhould yet not be permitted to have it, (as in caſe private Baptiſme be excluded, ſome of them infallibly ſhall not) I profeſſe my underſtanding too ſhort to reach; And as ignorant I muſt confeſſe to be alſo, why, when they come to the Congregation, it ſhould be utterly unlawfull for them to be Baptized in the place where Fonts have hitherto been placed, i. e. near the door of the Church, as the Directory appoints; A new ſcandalous piece it ſeems of Popery, and Superſtition, (which is as dangerous as private Baptiſme, and therefore with it together forbidden) and yet very ancient, and farre from any ſuperſtitious intent; Baptiſme being at firſt in any convenient pond or river, as the Goſpell, and after that Juſt. Martyr tells us,Apol. 2. in fine. and is noted by the word [...], which is literally, to dope over head in the water, and by the word [...] a ſwimming or diving place, by which the Fathers expreſſe the Font. But when Churches were built, then there was an erection alſo of Baptiſteria, at firſt without, but after within the Churches, and thoſe placed neare the [...], or Porch of the Church, on no other deſign undoubtedly, then to ſignifie the Sacrament there celebrated to be a rite of initiation, or entrance into the Church, (as the Chancell or upper part of the Church was aſſigned unto the other Sacrament to ſignifie it to belong to thoſe only that were come to ſome perfection) againſt which 'tis not poſſible any thing ſhould be objected of unfitneſſe, but that the Miniſters voyce will not in ſome Churches ſo eaſily be heard by the whole Congregation, which if it may not be helpt, by raiſing his voyce at that time, will not yet infuſe any Popery or Superſtition into it the charge that is here ſo heavily laid on it, (as well as that of unfitneſſe) of which if it be guilty, Superſtition is become a ſtrange ubiquitary, ready to fly and affixe it ſelfe to any thing they will have it, and ſhall as juſtly be faſt'ned by me on their negative, or prohibition of Baptiſme in that place [it is not to be adminiſtred in the places where Fonts, &c.] as upon our poſitive appointing it. For ſure if a ſignificant rite, or deſignation of place, &c. without any other guilt, then that it is ſo, be ſuperſtitious, an unſignificant interdiction of it will be as much; and if the poſitive ſuperſtition be to be condemned, the negative muſt be ſo alſo.

[Page] Sect 40 10. For the preſcript Forme of Catechiſme, it is placed by our Church in our Liturgy, and as fit to be placed there as any directions for Preaching can be in theirs, (which takes up ſo great a part in their Religion, and conſequently in their Directory) the previous inſtruction of youth being ſo much more neceſſary then that, as a foundation is then any part of the ſuperſtructure, that being neceſſary to the end only, but this over and above neceſſary to make capable of the other neceſſary. Of this particular Catechiſme I might ſay ſomewhat, which would be worthy to be obſerved in theſe times, how much Chriſtian prudence the Church hath ſhewed in it, in ſetting down for all to learn, only thoſe few things which are neceſſary to the plaineſt and meaneſt for the direction of Chriſtian faith and practice; and if we would all keep our ſelves within that moderation, and propoſe no larger Catalogue of credenda to be believ'd by all then the Apoſtles Creed, as 'tis explain'd in our Catechiſme, doth propoſe, and lay the greater weight upon conſideration and performance of the vow of Baptiſme, and all the commands of God as they are explained (and ſo the obligation, to obedience enlarged) by Chriſt, and then only adde the explication of the nature and uſe of the Sacraments in thoſe moſt commodious and intelligible expreſſions (and none other) which are there ſet down, I ſhould be confident there would be leſſe hating and damning one another (which is moſt ordinarily for opinions) more piety and charity, and ſo true Chriſtianity among Chriſtians and Proteſtants, then hitherto hath been met with. But ſeeing, though this be fit to be ſaid, yet 'tis unneceſſary in this place, this Catechiſme being not put in ballance with any other way of inſtructing youth in the Directory, but only ſold or caſt away for nought, and no money, nothing taken or offered in exchange for it, I am ſuperſeded from this, and only left to wonder why Ca [...]echizing of Children in the faith and knowledge of their vowed duty, (which I hope is no ſtinting of their Spirits) ſhould be one of thoſe burthens which 'tis ſo neceſſary ſhould be thrown off, and not ſo much as conſider'd in this Directory.

Sect 41 11. For Confirmation, which (being a thing wherein the Biſhop is a party, will, I muſt expect, be matter of ſome envy and odium but to name it, and) being ſo long and ſo ſcandalouſly [Page] neglected in this Kingdome (though the rule have alſo been ſevere and carefull in requiring it) will now not ſo eaſily be digeſted, having thoſe vulgar prejudices againſt it, yet muſt I moſt ſolemnly profeſſe my opinion of it, That it is a moſt antient Chriſtian cuſtome, tending very much to edification. Which I ſhall make good by giving you this view of the manner of it. It is this, that every Rector of any Pariſh, or Curate of charge, ſhould by a familiar way of Catechizing inſtruct the youth of both ſexes within his Cure in the principles of Religion, ſo farre, that every one of them before the uſuall time of coming to the Lords Supper, ſhould be able to underſtand the particulars of the vow made in Baptiſme for the credenda and facienda, yea and fugienda alſo, what muſt be believed, what done, and what forſaken; and be able to give an intelligent account of every one of theſe, which being done, every ſuch Child ſo prepared, ought to be brought to the Biſhop for Confirmation. Wherein the intent is, that every ſuch Child attain'd to years of underſtanding ſhall ſingly and ſolemnly before God, the Biſhop and the whole Congregation, with his own mouth, and his own conſent, take upon himſelfe the obligation to that, which his Godfathers and Godmothers in Baptiſme promiſed in his name, and before all thoſe reverend witneſſes, make a firme publick renew'd promiſe, that by Gods helpe he will faithfully endeavour to diſcharge that obligation in every point of it, and perſevere in it all the daies of his life. Which reſolution and promiſe ſo heightned with all thoſe ſolemnities, will in any reaſon have a mighty impreſſion on the Child, and an influence on his actions for ever after. And this being thus performed by him, the Biſhop ſhall ſeverally impoſe his hands upon every ſuch child (a Ceremony uſed to this purpoſe by Chriſt himſelfe) and bleſſe, and pray for him, that now that the temptations of ſinne, begin more ſtrongly, in reſpect of his age to aſſault him, he may receive grace and ſtrength againſt all ſuch temptations or aſſaults, by way of prevention and ſpeciall aſſiſtance, without which obtained by prayer from God, he will never be able to do it. This is the ſumme of Confirmation, and were it rightly obſerved (and no man admitted to the Lords Supper, that had not thus taken the Baptiſme-bond from the ſureties into his owne name, and no man after that ſuffered to continue in the Church, which brake it wilfully, but turn'd out of thoſe ſacred coutts, by [Page] the power of the keyes in excommunication) it would certainely prove, by the bleſſing of God there begged, a moſt effectuall means to keep men, at leaſt within ſome tearmes of Chriſtian civility, from falling into open enormous ſins; and that the defaming and caſting out of this ſo blameleſſe gainfull Order ſhould be neceſſary or uſefull to any policy, ſave only to defend the Devill from ſo great a blow, and to ſuſteine and uphold his Kingdome, I never had yet any temptation or motive to ſuſpect or imagine. Inſtead of conſidering any objections of the adverſary, againſt this piece, whether of Apoſtolicall or Eccleſiaſticall diſcipline (which I never heard with any colour produced) I ſhall rather expreſſe my moſt paſſionate wiſh unto my Friends, thoſe who ſincerely wiſh the good of this Nationall Church, that they will endeavour their utmoſt to revive theſe meanes of regaining the purity and exemplary lives of all its members, when God by reſtoring our Peace ſhall open a doore for it.

Sect 42 12. For the Solemnities of Buriall, as they are certainly uſeleſſe to them who are dead, ſo are they not deſigned by us but to the benefit of the living in Leſſons and Prayers upon thoſe occaſions, as alſo for the freeing us from the imputation of rudeneſſe and uncivility (which Chriſtianity teaches no body) to thoſe bodies which ſhall have their parts in the reſurrection, and to their memories, which the obligation of Kindred, friendſhip, at leaſt the common band of Chriſtianity, make pretious to us; and that it ſhould be neceſſary, and tend to edification, not to pray ſuch ſeaſonable Prayers, heare, and impreſſe upon our hearts ſuch ſeaſonable Leſſons, (at a time when they are exemplified before our eyes, and our hearts being ſoftned with mourning, are become more malleable) to performe ſuch laudable Chriſtian Civilities, only for fear we ſhould (not pray but) be thought to pray to or for them, over whom, or near whoſe hearſe, or by or toward whom we thus pray, (which that we do not, our Prayers that then we uſe, are ready to teſtify) is another unreaſonable, able to evidence the power of prejudice and faction to any that is not ſufficiently convinced of it.

Sect 43 13. For that of thankeſgiving after Childbirth, as it may be acknowledged, to be taken up in proportion to, or imitation of Purification among the Jewes, ſo is it not thereby lyable to any charge of evill; For herein is a merveilous miſtake among men, [Page] to think that becauſe the continuing of circumciſion was ſo forbidden by St. Paul Gal. 5. 2. therefore it ſhould be unlawfull for any Chriſtian Church, to inſtitute any uſage which had ever been commanded the Jewes. For the reaſons which made the retaining of circumciſion ſo dangerous, will not be of any force againſt other cuſtomes of the Jewes, as 1. That it was preſt by the Judaizing Chriſtians, as neceſſary to juſtification, Gal. 5. 4. which is in effect the diſclaiming of Chriſt or of any profit v. 2. or effect v. 4. by him, a falling from grace, and renouncing the Goſpell, 2. That it was contrary to that liberty or manumiſſion from the Judaicall Law which Chriſt had purchaſed, v. 13. to have circumciſion impoſed as a Law of Gods ſtill obligatory, when Chriſt by his death hath cancelled it. 3. That ſome carnall profeſſors, which thought by this meanes to eſcape the oppoſition, and perſecution; which then followed the doctrine of Chriſt, and profeſſion of Chriſtianity, did much boaſt that they put themſelves and their Diſciples in a courſe to void the croſſe, c. 6. 12. which is the meaning of that, v. 13. that they may glory in your fleſh, i. e. in your being circumciſed, as that is by Saint Paul oppoſed to glorying in the Croſſe, v. 14. i. e. the perſecution that followed profeſſion of the Goſpell, as c. 5. 11. he mentions it as the only reaſon of his being perſecuted, that he would not Preach Circumciſion: agreeable to which is that of Ignatius in Ep. ad Magneſ. [...], &c. If we till now live according to the Law of the Jewes and circumciſion of the fleſh, we deny that we have received grace, for the divineſt Prophets lived according to Jeſus Chriſt, and [...], for doing ſo were perſecuted: which they that deſired to avoid, and therefore would be circumciſed, or Preach Circumciſion, thoſe are the men Saint Paul ſo quarrels with, as thoſe that would not ſuffer for Chriſts ſake, that were not much in love with that Croſſe of his. To which a fourth reaſon may alſo be added, that many of the Ceremonies of the Law did preſignifie the future Meſſias, and the teaching the neceſſity of ſuch obſervances as not yet aboliſht, is the profeſſing Chriſt not to be the Meſsias. All which notwithſtanding, it ſtill remaines very poſſible, that a rite formerly commanded the Jewes, not as ſignificative of the future Meſſias, but as decent in the worſhip of God, without any depending on it for juſtification, without any opinion that the Jewiſh Law obliges us, and without any feare [Page] of being perſecuted by the Jewes, or conſequent compliance with them, may now be preſcribed by the Chriſtian Church, meerely as a humane inſtitution, judging that decent or uſefull now which was ſo then, and in this caſe, if nothing elſe can be objected againſt it, ſave only that God once thought fit to preſcribe it to his owne People, there will be little fear of danger in, or fault to be found with any ſuch uſage. For it is an ordinary obſervation which Paulus Fagius in his Notes on the Targum (a moſt learned Proteſtant) firſt ſuggeſted to me, that many of the Jewiſh Ceremonies were imitated by Chriſt himſelfe under the Goſpell. I might ſhew it you in the Apoſtles, who were anſwerable to the [...] the miſſi or meſſengers among the Jewes, and were by Chriſt our High-Prieſt ſent abroad to all Nations to bring in (that peculium, which of all others he counted moſt his due, having paid ſo deare for it) ſinners to their Saviour, as they were among the Jewes, ſent by the High-Prieſt to fetch in the dues to the Temple. So alſo the impoſition of hands, a forme of benediction among the Jewes, as antient as Jacob himſelfe, Gen. 48. 14. In bleſſing Joſephs Sonnes, and is often uſed by Chriſt to that ſame purpoſe. And even the two Sacraments are of this nature, Baptiſme related to the [...], waſhings uſed by them at the initiating or admitting of Proſelytes, and Chriſts taking bread, and giving Thanks, &c. after Supper (wherein the other Sacrament was firſt inſtituted) was directly the Poſtcoenium among the Jewes, not a peculiar part of the Paſſeover Feaſt, but a Ceremony after all Feaſts, very uſuall among them. So the word [...], from the Aſsemblies civill or ſacred among the Jewes, is made uſe of to ſignifie the Chriſtian Church, which Chriſt was to gather together. So the Lords day, one day in ſeven, proportionable to their Sabbath. So [...], Elders among the Jewes, are brought by the Apoſtles to ſignifie an Order in the Church, and [...], colleges of many of them together, called by Ignatius, [...], ſacred Societies, [...], Counſellors and Aſſiſtants of the Biſhops, and his [...], in Ep. ad Trall: are parallell to the Sanhedrim, or Councell of Elders that were joyned to Moſes in his government, to facilitate the burthen to him. The ſame may be ſaid of the Deacons which were an imitation of the [...] the Treaſurer or Steward among them, and conſequently [Page] the place, where the goods which they were to diſtribute were kept, is parallell to their [...], the treaſury, and ſo the Biſhop alſo, ſaith Grotius, is a tranſcript of the [...] the head of the Congregation. And the Patriarchs among Chriſtians are taken from the heads of the Tribes among them, called ordinarily by the 72 [...], and in the New Teſtament [...]. Adde unto theſe the Chriſtian Cenſure of Excommunication anſwerable to their [...] (whether it were from ſacred or onely from civill Aſſemblies among them, it matters little, for the civill among them may be accommodated to Eccleſiaſticall among Chriſtians, as in ſome of the fore-mentioned is acknowledged, and as the word [...], which ſignifies primarily any kind of Aſſembly, and is ſo taken, Matth. 6. 5. is appropriated to a place of divine worſhip in other places) and the ſeverall degrees of it in the Chriſtian Church, anſwerable to their Niddui, Cherem, and Schammatha; And ſo for Abſolution alſo. All this I have ſaid, and might adde much more to make the demand appear no unreaſonable one, that it may be lawfull for the Church to uſe a cuſtome, which hath ſome reſemblance of ſome Ceremony in force antiently among the Jewes, viz. that of the Purification of Women in our Churching. Which objection being removed there will remain no other, and then that it ſhould be ſimply unlawfull or unedifying, to take notice of the deliverance of each Woman, or to pay acknowledgement to God for it, and neceſſary to ſet up ſuch Schooles of ingratitude in the Church, is more then ingenuous nature will ſuffer any Chriſtian to believe, upon the bare authority of theſe Aſſemblers.

Sect 44 14. The Communion of the ſick, if it be ſuperſtition and Popery alſo, (as ſure is implyed by the no mention of it at the viſitation of the ſick in the Directory) 'tis ſure of a very long ſtanding in the Church; the Canons of the Councells about the Lapſi and Excommunicate, that generally take care that they ſhould have the Peace of the Church in extremis (anſwerable to our Abſolution at that time) and if with expreſſions of penitent hearts they deſire it, the Sacrament alſo, are evidences ſo clear of this cuſtome, that I ſhall not need produce any teſtimonies; thoſe that are moved with the practice of Antiquity being ſufficiently furniſht [Page] with them; If any man be unſatisfied in this, let him read the famous ſtory of the dying Serapion in Euſebius, l. 6. c. 36. And that it ſhould be neceſſary to the edification of that Church, that this viaticum, (as the Fathers call'd it) ſhould be denyed every hungring and thirſting traveller at that time, when it might yeeld him moſt comfort, and our charity moſt inclines us to allow it him, nay that the Church ſhould be thought to ſuffer by that in any eminent manner (if it were ill) which is done privately only to ſome particular, (and order taken that all publikely ſhould be warned to receive the Communion frequently in the Church, and ſo not want it on the bed, or trouble the Miniſter then for it) and conſequently the Church perhaps never hear of it, this is againe a new kind of neceſſity, to be fetcht from ſome under-ground Fundamentall Lawes of I know not whoſe laying, that the Chriſtian Church never heard of till theſe times.

Sect 45 15. As for the Service of the Commination, fitted for the firſt day of Lent, which by denuntiations againſt particular ſins under the Law, (appointed to be read to, and atteſted by the people, with an Amen of acknowledgement, that every ſuch offendor is by the Law curſed, not of Prayer that he may be ſo dealt with in Gods juſtice) is deſigned to bring men to humiliation and contrition for ſinne, the ſpeciall duty of that day and the enſuing ſeaſon, and cloſeth with moſt affectionate prayers for ſuch penitents; it is matter of ſome panick ſenſeleſſe feares to ſome ignorant men (which are very tender and paſſionate friends to their beloved ſinnes, and dare not ſubſcribe to the condemnation of them) but very uſefull to awake even thoſe and all others out of this ſecurity, as a Feaver to cure the Lethargick to kindle a fire about mens eares, that they may ſee their danger, and make out to the uſe of all Chriſtian means of repentance and devotion, and laying hold on Chriſt to avert it; and if ſuch a bug-beare as that of being thought to curſe our ſelves and friends in the ſaying Amen to the threatnings (which will be true to all impenitents whether we ſay Amen or no) be ſufficient to exorcize ſuch an exorciſt, to caſt out of the Church ſuch a powerfull means of bringing ſinners to repentance, or if bare prejudice of the Aſſemblers without either hearing or objecting againſt it, be enough to make it neceſſary to be left out of our ſervice, the Divell will never be in danger [Page] from his enemies, as long as he may have but the ſpell of the Directory to put them thus to flight for him.

Laſtly, for the obſervation of Lent, &c. if they be conſider'd in generall as Faſts, there will ſure be no neceſsity to renounce them; the Jewes had their Faſts as well as Feaſts (and thoſe ſet publick, not only voluntary private Faſts) and not only that great day of Expiation appointed by God himſelfe, but occaſionall ones appointed by men, and yet, when appointed, as conſtantly obſerved as that other, the Faſt of tbe fourth month, of the fifth, of the ſeventh, and of the tenth month, Zach. 8. 19. and under Chriſtianity, though in the time of Chriſts preſence with the Diſciples, they faſted not, yet the faſting of John's Diſciples, nay the twice a week of the Phariſees themſelves, is not (though mention'd yet) reprehended, but implicitly approved by Chriſt, and of his own, ſaith he, they ſhould not have that immunity long, the dayes ſhould come when the Bridegroome ſhould be taken away (and that is ever ſince Chriſts aſcenſion) and then ſhall they faſt in thoſe dayes. 'Twere eaſie to juſtifie this through the writings, and by the practice of the whole Church of God, till theſe dayes of [...] and [...] let looſe, till theſe dayes of animoſities and Epicuriſme, have made the uſage of Faſts by Papiſts, a command to us not to uſe them, and concluded the abating any thing of our gluttony to be an intrenchment on our Chriſtian Liberty, and both thoſe deceits together quarrell'd all Chriſtian times of faſting out of our practice firſt, then out of our Kalender. This being ſaid in generall of faſting, the application of this to theſe faſts of the Church, will be indiſputably ſatisfactory to any, that ſhall but conſider the occaſions of each of them, of the Lenten-faſt, the knowne forty daies example of abſtinence in Chriſt, Epiſt. 54. ad Marcellam. whereupon ſaith St. Jerome, Vnam quadrageſimam ſec: traditionem Apostolorum, &c. jejunamus, We faſt the Lent according to the tradition of the Apoſtles, and Epiphanius joynes with him to make the Lent fast an Apostolicall tradition, and others of the Antients concurring for the practice of it, if not ſo punctuall for the tradition; Saint Baſil may ſpeake for all in hom. 2. of Faſting, that there was no age nor place, but knew it, and obſerved it. And then I know no neceſsity of deſpiſing Chriſts patterne, and Apostolicall practice, unleſſe it be the ſame which obliges to the deſtroying of Epiſcopacy (which [Page] as it is an imparity oppoſite to the equalitie of Preſbyters, is clearly deducible from both thoſe Authorities, to which it ſeems this yeare is reſolv'd to prove fatall;) that ſo there may be at length as little imitation of Chriſt among us, as reverence to Apostles. Then for Rogation week, though the originall or occaſion of that cannot be deduced ſo high, but is by Historians referred to Claud: Mamertus Biſhop of Vienne in France, for the averting of ſome Judgements, which on the obſervation of many inauſpicious accidents and prodigies were ſadly feared to be approaching, yet will it not be Neceſſary to turne the Faſts, or the Letanies, or the Services aſſigned to it out of the Church, as long as dangers are either preſent, impendent, or poſſible, or indeed as long as there be ſinnes enough among us to abode us ill, or provoke any wrath of Heaven, any judgments on us; And when all thoſe occaſions ceaſe, I am content thoſe Services may be laid aſide alſo, i. e. when we meet all together in heaven. Next, the Ember weeks are of great Antiquity in the Church called the quatuor tempora in the Latine Fathers, [...] (from whence I conceive is the Engliſh Ember) in the Greek, and (beſide the firſt inſtitution of them for quarterly ſeaſons of devotion, proportion'd to each part of the yeare, as the firſt fruits of every ſeaſon, that the whole, and each diviſion of it might be bleſt by it, and again beſide their anſwerableneſſe to thoſe foure times of ſolemne Faſt mention'd among the Jewes, that we Christians may not be inferiour unto them in that duty) an admirable uſe is aſſign'd to them in the Church, in imitation of the Apoſtles, Act. 13. 3. by Fasting and Prayer, to prepare for the ordination of Ministers, immediately conſequent to every ſuch week, that God would ſend, and furniſh worthy Inſtruments of his glory to ſerve him in that glorious Office, and till Miniſters are acknowledg'd to be generally ſo good, that either they cannot or need not be better, till thoſe are alſo grown immortall (as the framers of this Ordinance) and ſo no uſe of care for ſucceſſion, I ſhall ſuppoſe it not over-neceſſary to precipitate theſe out of the Church of Chriſt, but rather wiſh that there were in our Liturgy ſome Service appointed of Leſſons and Prayers for this purpoſe, to be uſed conſtantly on the dayes of Faſt through thoſe weekes.

[Page] Sect 47 Thus have I, as briefly as I could, examined all the pretended exuberances of our Liturgy, which have required it thus to be more then lanced even to a deliquium animae, to many fainting fits a long while, and at laſt to it's fatall period, if our Aſſemblers may be allowed of the Jury, and this Ordinance have leave to be the executioner; And as yet to the utmoſt of our impartiall thoughts can we not diſcerne the leaſt degree of Neceſſity, of any the moſt moderate ſignification of the word, to own ſo tragicall an Exit. The leafes which have been ſpent in this ſearch, as it may ſeem unneceſſarily, might perhaps have been better employed; Yet will it not be unreaſonable to expect a favourable reception of them, when 'tis conſidered, that by this meanes a farther labour is ſpared, there needing no farther anſwer to the whole body of the Directory, or any part of it, when it ſhall thus appeare, that there was no neceſſity for the change, nay (which I conceive hath all along been concluded) that the continuance of the Liturgy, unleſſe ſome better offer or bargain were propoſed to us, is ſtill in all policy, in all ſecular or Chriſtian prudence moſt neceſſary. And therefore when we have conſidered the ſecond particular in the Ordinance, and to that annext a view of ſome ſeveralls in the Preface, the Readers taske will be at an end, and his patience freed from the tentation of our importunity.

Sect 48 The ſecond thing then in the Ordinance is, that all the ſeverals which this Ordinance is ſet to confront, are Statutes of Edward the ſixth, and of Queen Elizabeth, all which are without more adoe repealed by this Ordinance; which I mention not as new acts of boldneſſe, which now we can be at leaſure to declame or wonder at, but to juſtifie the calumniated Sons of this Church, who were for a long time offered up maliciouſly to the Peoples hatred and fury, firſt as illegall uſurpers, and adders to Law, then as Popiſhly affected, and the patterne of Queen Elizabeths time vouched to the confirming of this their Charge, and the Erection of her very Picture in ſome Churches, and ſolemnization of a day for her annuall remembrance, (by thoſe who will not now allow any Saint, or even Chriſt himſelfe the like favour) deſign'd to upbraid thoſe wayes and reprove thoſe thoughts. It ſeemeth now [Page] 'tis a ſeaſon for theſe men to traverſe the ſcene, to put off diſguiſes, and profeſſe openly and confidently, what 'till now they have been carefull to conceale, that their garniſhing the Sepulchre of Queen Elizabeth was no argument that they were cordially of her Religion, or meant kindneſſe ſincerely to the Queen Elizabeths Reformation. Some ſeeds we know there were of the preſent practiſes tranſmitted hither from our Neighbour Diſciplinarians in the dayes of Q. Elizabeth, and ſome high attempts in private zeale in Hacket, and Coppinger, and Arthington, at one time, which when God ſuffered not to proſper, it was the wiſedome of others to call phrenſie and madneſſe in thoſe undertakers. And generally that is the difference of fate between wickedneſſe proſpering and miſcarrying, the one paſſeth for Piety, the other for Fury. I ſhall now not affirme, (or judge my Brethren) but meekly aske this queſtion, and leave every mans own Conſcience to anſwer (not me, but) himſelfe in it ſincerely, and without partiality, whether if he had lived in the dayes of Q. Elizabeth, and had had his preſent perſwaſions about him, and the ſame encouragements and grounds of hope, that he might proſper and go thorough with his deſigns, he would not then in the matter of Religion have done juſt the ſame; which now he hath given his Vote, and taken up Armes to doe. If he ſay, out of the uprightneſſe of his heart, he would not, I ſhall then only aske why it is done now, what ill planet hath made that poyſon now, which was then wholeſome food, why Q. Elizabeths Statutes ſhould be now repealed, which were then ſo laudable? If any intervenient provocation, or any thing elſe extrinſecall to the matter it ſelfe have made this change now neceſſary, this will be great injuſtice in the Actors. Or if the examples of ſeverity in her dayes, (the hanging of Coppin and Thacker, An. 1583. at S. Edmundsbury, for publiſhing Brownes book, (ſaith Cambden) which (ſaith Stow p. 1174.) was written againſt the Common-Prayer-Book) might then reſtrain thoſe that were contrary-minded, I know no reaſon why the Lawes by which that was done, ſhould not ſtill continue to reſtrain; or at leaſt why Conſcience ſhould not be as powerfull, as Feare. From all this I ſhall now take confidence to conclude, that were there not many earlier teſtimonies to [Page] confirme it, this one Ordinance would convince the moſt ſeducible miſtaker of theſe two ſad truths.

Sect 49 1. That the preſervation of Lawes, ſo long and ſo ſpeciouſly inſiſted on was but an artifice of deſigne to gaine ſo much either of authority to their Perſons, or of power and forte into their hands, as might enable them to ſubvert and aboliſh the moſt wholeſome Lawes of the Kingdome, and in the mean time to accuſe others falſly of that, which it was not their innocence, but their diſcretion, not their want of will, but of opportunity, that they were not really, and truly, and perfectly guilty of themſelves, that ſo they moſt compleatly own and obſerve the principles by which they move, and tranſcribe that practice, which hath been conſtantly uſed by the Preſbyterians, (whereſoever they have appear'd) to pretend their care & zeale to liberty, that by that means they may get into power (like Abſalom a paſſionate friend to juſtice, when he had an itch to be King; or like Deioces in Herodotus, [...], his ambition of Magiſtracy made him content to be juſt) which as ſoon as they attain, they incloſe, and tyrannically make uſe of to the enthralling and enſlaving all others; Even Lawes themſelves, the only Bounds and Bulwarks of Liberty, which alone can ſecure it from ſervitude on one ſide, and licentiouſneſſe on the other (which very licentiouſneſse is the ſureſt way to ſervitude, the licentiouſneſſe of one implying the oppreſſion and captivity of ſome other, and being it ſelfe in a juſt weighing of things the greateſt [...]. Epiſt. ad Polycarp. Ignatio ad ſcripta. ſlavery as much as the mans own unruly paſſions are greater Tyrants then Lawes, or lawfull Princes) are to be levell'd in their Jehu-march, to be accuſed and found to be at laſt the only guilty things, and the ſame calamity deſigned to involve the pretended Enemies of Lawes and the Lawes themſelves.

Sect 50 The ſecond truth that this unhappy Ordinance hath taught us, is that which a while ago had been a Revelation of a Myſtery indeed, which would without any other auxiliary have infallibly quencht this flame (which now like another Aetna and Veſuvius is gotten into the bowells of this Kingdome, and is there likely to rage for ever, if it be not aſſwaged from Heaven, or determin'd through want of matter, by having devoured all that is combuſtible) [Page] but now is a petty vulgar obſervation, that hath no influence or impreſſion on any man, and therfore I ſcarce now think it worthy the repeating; and yet to conclude this period fairly, I ſhall; 'tis only this, That the framers of this Ordinance, that have ſo long fought for the defence of the eſtabliſht Proteſtant Religion, will not now have Peace, unleſſe they may be allowed liberty to caſt off and repeale every of thoſe Statutes, that of the ſecond and third of Edward the ſixth, that of the fifth and ſixth of the ſame King, that of the firſt of Qu. Elizabeth, that of the fifth, that of the eighth of the ſame Queen, (though not all at once, yet as farre as concernes the matter in hand, by which you may be aſſured, that the fragments of thoſe Statutes which remain yet unaboliſhed, are but reſerved for ſome other opportunity, as ready for a ſecond and third ſacrifice, as thus much of them was for this) by which the Proteſtant Religion ſtands eſtabliſhed in this Kingdome, and in which the whole worke of Reformation is conſummate. And all this upon no higher pretence of Reaſon, then only a Reſolution to do ſo, a not being adviſed by their Divines to the contrary, and (to countenance the weakneſſe of thoſe two motives) a proofeleſſe ſcandalous mention, or bare naming of manifold inconveniencies, which might as reaſonably be made the Excuſe of Robbing, and Murthering and Damning (as farre as an Ordinance would reach) all men but themſelves, as of aboliſhing this Liturgie. Lord lay not this ſinne to their Charge.

CHAP. II.

[Page]

Sect 1 THe Preface to the Directory, being the Oratour to perſwade all men to be content with this grand and ſuddain change, to lay down with patience and aequanimity, all their right which they had in the venerable Liturgy of the Church of England, and account themſelves richly rewarded, for doing ſo, by this new framed Directory, P. 1.begins ſpeciouſly enough, by ſeeming to lay down the only reaſons, why our Anceſtors a hundred yeares agoe, at the firſt Reformation of Religion, were not only content, but rejoyced alſo in the Booke of Common Prayer, at that time ſet forth; But theſe reaſons are ſet down with ſome partiality, there being ſome other more weighty grounds of the Reformers framing, and others rejoycing in that Booke, then thoſe negative ones which that preface mentions, viz. the perfect Reformation wrought upon the former Liturgy, the perfect conformity of it with, and compoſure out of the Word of God, the excellent orders preſcribed, and benefit to be reaped from the uſe of that Booke, and the no manner of reall objection, or exception of any weight againſt it; All which if they had been mentioned, as in all juſtice they ought, (eſpecially when you report not your own judgements of it, but the judgements of thoſe rejoycers of that age, who have left upon record thoſe reaſons of their rejoycing) this Preface had ſoon been ended, or elſe proved in that firſt part, an anſwer or confutation of all that followes. But 'tis the manner of men now adaies, to conceale all that may not tend to their advantage to be taken notice of, (a practice reproached by honeſt Cicero, in his bookes of offices of life, in the ſtory of the Alexandrian ſhip-man, that went to relieve Rhodes, and out-going the reſt of his fellowes, ſold his Corne at ſo much the more gain, by that infamous artifice, though not of lying, yet of concealing the mention of the Fleet that was coming after) and to cut off the locks of that Sampſon [Page] whom they mean to bind, pare and circumciſe the clawes of that creature they are to combate with; I mean to ſet out that cauſe, and thoſe arguments at the weakeſt, to which they are to give ſatisfaction. And yet by the way, I muſt confeſſe, that even theſe weake arguments which they have named, are to me of ſome moment, as firſt, The redreſſe of many things which were vaine, erroneous, ſuperſtitious and Idolatrous, which argues that all is not now involv'd under any of thoſe titles, nor conſequently to be aboliſht, but further reform'd only. 2. That they which did this, were wiſe and pious, which they that were, would never take pains to purge that which was all droſſe, their wiſedome would have helpt them to diſcern that it was ſo, and their piety oblige them to reject it altogether, and not to ſave one hoofe, when all was due to the common ſlaughter. 3. That many godly and learned men rejoyced much in the Liturgy, which argues that all was not to be deteſted; unleſſe either theſe men now be ſomewhat higher then Godly or Learned, of that middle ſort of rationalls, that Iamblichus out of Ariſtotle ſpeaks of, betwixt God and Man, the [...], or unleſſe it be confeſt that many Godly and Learned men may be miſtaken in a matter of this moment, and then theſe may be alſo miſtaken at this time.

Sect 2 Having therefore made uſe of that artifice, mention'd ſome generall ſlight grounds of mens approving and rejoycing in the new-formed Liturgy, the Compoſers of that Preface, I mean ſpeedily to weigh them down, with a heape of contrary ſad matter, and then to leave it to the Readers judgement, whether they are not his friends, thus to diſabuſe him, and his ſilly good-natur'd anceſtors, that were thus ſlightly flatter'd into a good opinion of an inconvenient, if not miſchievous Liturgy. Great haſt is therefore made, and ſome arts and preparations uſed, to work upon the affection more then judgement of the Reader, and this is done by that Rhetoricall pathetick ſtroke P. 2. [Howbeit, long and ſad experience hath made it manifeſt] Words of ſome conſideration and efficacy, but that they have one weak part in them, an infirmity that this age is very ſubject to, and to murmurers, and paſſionate lovers of newes and change, how irkſome and tedious ſoever the experience of this Liturgy hath been, 'tis notoriouſly certain that it hath not been ſaid, ſave only againe to [Page] thoſe evill eyes; but on the other ſide, a continuall flote and tide of joy to all true Engliſh-men, to ſee and obſerve the proſperity and flouriſhing of this Church, in a perpetuall ſwelling and growth, ever ſince the eſtabliſhing of that Proteſtant Liturgy and Religion together among us, till at laſt (about the time when this vaſt calamity brake in upon us) it was grown to ſuch an height, as was certainly never heard of (or by Enemies themſelves affirmed at any other time to have been) in this Kingdome, or (were it not a little like boaſting, to which yet you have conſtrein'd us, I ſhould adde) in any other part of Europe alſo for theſe many hundred yeares.

Sect 3 But what is it that this ſo falſely ſuppoſed ſad experience hath made manifeſt? Why, that the Liturgy uſed in the Church of England (notwithſtanding the paines and Religious intentions of the Compilers of it) hath prov'd an offence, not only to many of the Godly at home, but alſo to the Reformed Churches abroad.

In which words we ſhall not take advantage of the Confeſſion of the Religious intentions of the Compilers of our Liturgy, which ſignifies the offence here ſpoken of in their notion of it to be acceptum, non datum, taken when it was not given; nor 2. Oppoſe thoſe religious intentions to the irreligious miſtakes of others, and accuſations of thoſe things which were ſo religiouſly intended; nor 3. Compare the reputations of thoſe Perſons which compiled that Liturgy, whether in King Edwards (Cranmer, Ridley, P. Martyr) or in Queene Elizabeths dayes (Parker, Grindall, Horne, Whitehead, &c.) with the Members of this Aſſembly, much leſſe the intentions of them, which in the mouth of Enemies is acknowledged religious, with the intentions of theſe, which if we may meaſure by their more viſible enterprizes, and the Covenant, in which they have aſſociated contrary to all Lawes of God and men, we ſhall have temptation to ſuſpect not guilty of over-much Religion, or good purpoſe to the government of this Kingdome; nor 4. Confront the number of thoſe that are here confeſt to be pleaſed and benefited, againſt thoſe others that are ſaid to be offended, which were argument enough for that which is eſtabliſhed, that conſidering the danger of change, it ought in all reaſon rather to ſtand to pleaſe one ſort, and benefit them ſtill, then to be pull'd down to comply [Page] with the other. But we ſhall confine our ſelves to that which the objectors principally deſigned as a firſt reaſon for which our Liturgy muſt be deſtroyed, becauſe, forſooth, ſay they, it hath prov'd an offence, &c. For the thorough examining of which reaſon, it will be neceſſary to inquire into theſe three things. 1. What they mean by offence. 2. What truth there is in the aſſertion, that the Liturgy hath prov'd ſo to the Godly at home, and to the Reformed Churches abroad. 3. How farre that might be a reaſon of deſtroying that which proves an offence.

Sect 4 For the firſt, the word Offence is an equivocall miſtaken word, and by that means is many times a title of a charge or accuſation, when there is no reall crime under it; For ſometimes, in our Engliſh language eſpecially, it is taken for that which anybody is diſpleaſed or angry at, and then if the thing be not ill in it ſelf, that anger is a cauſeleſſe anger, which he that is guilty of, muſt know to be a ſinne, and humble himſelfe before God for it, and fall into it no more, and then there need no more be ſaid of ſuch offences, but that he that is or hath been angry at the Liturgy, muſt prove the Liturgy to be really ill, (which if it could be done here, the matter of Offence would never have been charged on it, for that is ſet to ſupply the place of a greater accuſation) or elſe confeſſe himſelfe, or thoſe others ſo offended, to have ſinned by ſuch anger. But then 2. If we may gueſſe of the meaning of the word by the reaſon which is brought to prove the charge [For not to ſpeak, &c.] it is ſet here to ſignifie. 1. The burthen of reading all the Prayers. 2. The many unprofitable burthenſome Ceremonies, which hath occaſion'd miſchiefe by diſquieting the Conſciences of thoſe that could not yeeld to them, and by depriving them of the ordinances of God, which they might not enjoy without conforming or ſubſcribing to thoſe Ceremonies. To proceed then to the ſecond thing, what truth there in this Aſſertion, and view it in the ſeveralls of the proofe.

Sect 5 For the firſt of theſe, the burthen of reading the Prayers; if they were enough to prove the Liturgy offenſive, all Chriſtian vertues would be involv'd in that charge, becauſe they have all ſome burthen and difficulty in them, and for this particular, ſeeing we ſpeak to Chriſtians, we might hope that the Service would not paſſe for a burthen to the Godly (who are here named) i. e. to [Page] minds truly devout, as if it were longer then it is; and that it may not do ſo, I am ſure it is very prudently framed with as much variety, and as moderate length of each part, as could be imagined, and ſure he that ſhall compare the practices, will find the burthen and length both to Miniſter and People to be as great, by obſerving the preſcriptions in the Directory, in the ſhorteſt manner, as this that our Liturgy hath deſigned. 3. For the many unprofitable burthenſome Ceremonies. Every of thoſe Epithets is a calumny; for 1. They are not many, To the People I am ſure, For kneeling and ſtanding, which are the only Ceremonies in the daily Service, will not make up that number (and for the reſt, there is but a ſuperaddition of ſome one in each Service.) As for ſitting bare, if reaſon it ſelfe will not preſcribe that civility to be paid to God in the Houſe of God, (where without any poſitive precept, Jacob put off his ſhooes from his ſeet) neither doth our Liturgy preſcribe it. 2. They are not unprofitable, but each of them tending to advance the buſineſſe to which they are annext, kneeling to increaſe our humility, and joyn the body with the ſoule in that duty of adoration, ſtanding to elevate, and again to joyn with the ſoule in Confeſſion of God and Thankeſgiving, and the reſt proportion'd to the buſineſſe in hand; and 3. If not many, nor unprofitable, then not burthenſome alſo. As for the diſquieting the Conſciences of many godly Miniſters and People, who could not yeeld to the Ceremonies; I anſwer, that by what hath formerly been ſaid, and the no-objection in this Directory againſt any ſuch, it appears that there is no Ceremony appointed in our Liturgy which is improper or impertinent to the action, to which it is annext, much leſſe in it ſelf unlawfull. And then for mens Conſciences to be diſquieted, it argues that they have not, in that manner, as they ought, deſired information; as for Miniſters, we know that all that have been received into that Order, have voluntarily ſubſcribed to them, and conſequently have receded from their own ſubſcription, if they have refuſed to conforme. And we deſire to know what tender reſpect will be had to the Conſciences of thoſe, who will ſubmit to your Directory, and afterward refuſe to conforme unto it. I am ſure the denuntiations which we have heard of againſt the diſſenting Brethren, about the matter of Juriſdiction and Cenſures (and [Page] now lately concerning the depravers of your Directory) have been none of the mildeſt, although thoſe are your own fellow-Members, that have aſſiſted you as affectionately in the grand Cauſe as any, and never made themſelves liable to your ſeverity, by having once conformed to you in thoſe particulars. And ſo 3. For depriving them of the Ordinances of God, &c. if that were the puniſhment appointed for the obſtinate and refractory, 'tis no more then the Lawes of the Land appointed for their Portion, and in that ſure not without any example in Scripture and Apoſtolicall practice, who appointed ſuch perverſe Perſons to be avoided, which is a cenſure as high as any hath been here on ſuch inflicted. What Ordinances they were of which ſuch men were deprived, I conceive is ſpecified by the next words, that ſundry good Chriſtians have been by means thereof kept from the Lords Table, which muſt needs referre to thoſe that would not kneele there, and why that ſhould be ſo unreaſonable, when the very Directory layes the matter ſo, that none ſhall receive with them who do not ſit, there will be little ground, unleſſe it be that no poſture in the Service of God can be offenſive, but only that of kneeling, which indeed hath had the very ill luck by Socinus, in his Tract Coenâ Domini, to be turn'd out of the Church as Idololatricall (with whom to affirme the ſame will be as great a complyance, as kneeling can be with the Papiſts.) And by theſe as ſuperſtition at leaſt, I know not for what guilt, except that of too much humility, as being in M. Archer his Divinity, as before I intimated, a betraying of one of the greateſt comforts in the Sacrament, the ſitting fellow-Kings with Chriſt in his earthly Kingdome, confeſſing thereby that ſome mens hearts are ſo ſet on that earthly Kingdome, that the hope of an Heavenly Kingdome will not yeeld them comfort, unleſſe they may have that other in the way to it; and withall telling us, that he and his Compeeres are thoſe men.

Sect 6 Having ſurvey'd theſe ſtveralls, and ſhewed how unjuſtly the charge of Offence is laid on the Liturgy, and how little 'tis prov'd by theſe reaſons, I ſhall only adde, that the propoſition pretended to be thus proved by theſe particulars, is much larger then the proofe can be imagined to extend. For part of the propoſition was, that the Liturgy was offence to the Reformed [Page]Churches abroad; To which the [For] is immediately annext, as if it introduced ſome proofe of that alſo. But 'tis apparent, that the proofes ſpecified inferre not that, for neither the burthen of reading is Offence to them, nor are their Conſciences diſquieted, nor they deprived of Gods Ordinances by that means. In which reſpect 'tis neceſſary for us to conclude, that the word Offence, as applyed to them, is taken in that other notion, that they are diſpleaſed and angry at it. To which we then muſt anſwer, that although there is no guilt inferred from the undergoing this fate of being diſliked by ſome, but rather that it is to be deemed an ill indication to be ſpoken well of by all, yet have we never heard of any Forraigne Church which hath expreſt any ſuch offence; the utmoſt that can be ſaid, is (and yet not ſo much as that is here ſuggeſted) that ſome particular men have expreſt ſuch diſlike; to whom we could eaſily oppoſe the judgment of others more eminent among them who have largely expreſt their approbation of it.Vid. troubl. of Frank. p. 30. &c. And 'tis obſerveable, that Calvin himſelfe, when from Franckfort he had received an odious malitious account of many particulars in our Liturgy (as any will acknowledge that ſhall compare the report then made, with what he finds) though he were ſo farre tranſported as to call them ineptias, follies, yet addes the Epithet of tolerabiles, that though ſuch, they were yet tolerable. And therefore

In the third place, I may now conclude, that if all that is thus affirm'd to prove the Offence in the Liturgy, uſed in the Church of England, were (after all this evidence of the contrary) ſuppoſed true, yet is it no argument to inferre the juſtice of the preſent deſigne which is not reforming, but aboliſhing both of that and all other Liturgy. Were there Offence in the length of the Service, that length might be reform'd, and yet Liturgy remain; were there offence in the Ceremonies, or miſchiefe in the puniſhing them that have not conformed, thoſe Ceremonies might be left free, that Conformity be not thus preſt, and ſtill Liturgy be preſerved inviolate. As for the Forreigne Churches, 1. I ſhall demand, whether only ſome are thus offended, or all. Not all, for ſome of the wiſeſt in theſe Churches have commended it; and if ſome only, then it ſeems others are not offended, and why muſt we be ſo partiall, as to offend & diſpleaſe ſome, that we [Page] may eſcape the offending others? not ſure becauſe we more eſteem the judgments of the latter, for by the Apoſtles rule the weaker men are, the more care muſt be taken, that they be not offended. 2. I ſhall ſuppoſe that their Liturgy, or their having none at all, may poſſibly offend us, and then demand why they ſhall not be as much obliged to change for the ſatisfying of us, as we of them? I am aſhamed to preſſe this illogicall diſcourſe too farre, which ſure never foreſaw ſuch examination, being meant only to give the people a formall ſpecious ſhew for what is done, a heap of popular Arguments, which have of late gotten away all the cuſtome from Demonſtrations, and then, Si populus vult decipi, decipiatur, if the tame Creature will thus be taken, any fallacy, or Topicke doth as well for the turn, as if Euclid had demonſtrated it.

Sect 8 In purſuit of this popular Argument it followes,P. [...]. that by this means, i. e. of the Liturgy, divers able and faithfull Miniſters were debarred from the exerciſe of their Miniſtry, and ſpoyled of their livelyhood, to the undoing of them and their Families. To which I anſwer, 1. That if this be true, it is very ſtrange that ſo few of this preſent Aſſembly were of that number. For of them I may ſurely ſay many, very many in proportion, were not debarred of the exerciſe of their Miniſtry, were not diſpoyled of their livelyhood, &c. And if any one was, which I profeſſe I know not, I believe it will be found, that the ſtanding of Liturgy brought not thoſe inflictions upon him. The concluſion from hence will be, that either theſe preſent Aſſemblers concurred not in judgment with thoſe many able and faithfull Miniſters (and then why do they now bring their Arguments from them, whoſe judgement they did not approve and follow?) or elſe that they were not ſo valiant, as to appear when ſufferings expected them, or elſe that they had a very happy Rainbow hanging over their heads to avert from them that common ſtorme. But then 2. It might be conſidered, whether thoſe mentioned penalties have not been legally, and by act of Parliament, inflicted on thoſe who ſuffer'd under them, and then whether that will be ground ſufficient to aboliſh a Law, becauſe by force thereof ſome men that offended againſt it have beene puniſhed. 3. Whether ſome men did not chooſe non-conformity as the more inſtrumentall [Page] to the exerciſe of their Miniſtry, changing one Pariſh for the whole Dioceſſe, and preaching oftner in private Families, then any other did in the Church, and withall, wheter this had not the encouragement of being the more gainfull trade, of bringing in larger Penſions, then formerly they had receiv'd Tythes. 4. Whether the puniſhments inflicted on ſuch, have not generally been inferiour to the rigour of the Statute, and not executed on any who have not been very unpeaceable, and then whether unpeaceable perſons would not go neare to fall under ſome mulcts, what ever the Forme of Government, what ever the Church Service were, none having the promiſe of inheriting [...], the Land of Canaan, an happy proſperous life in this world, but they whoſe meekneſſe and obedience to Lawes have given them aclaime to that priviledge. 5. Whether the number of thoſe, who by Ordinances have lately been ſo debarred of the exerciſe of their Miniſtry, and ſpoyled of their livelyhood, have not been farre greater then all thoſe together; that ever the Liturgy thus offended ſince the Reformation. 6. Whether this Directory, ſhould it be eſtabliſht, would not be ſo impoſed, that they which obey it not, ſhall be ſubject to theſe or the like penalties.

Sect 9'Tis added in the next place, to raiſe the cry, and encreaſe the Odium, and to involve the Prelates and the Liturgy in the ſame calamity, (for otherwiſe what hath the Prelates labouring, &c. to do with the Liturgy?) That the Prelates and their Faction have laboured to raiſe the eſtimation of the Liturgy to ſuch an height, P. 2. as if there were no other worſhip, or way of worſhip of God among us, but only the Service-book, to the great hindrance of the Preaching the Word. To which I anſwer, 1. That this or any other action of the Prelates, if ſuppoſed never ſo true, and never ſo extravagant, is wholly extrinſecall and impertinent to the buſineſſe of the Liturgy, and the more impertinent, by how much the more extravagant, ſuch actions being eaſily coerced, and reduced by and according to the rule, and ſuch unreaſonable enhaunſments ſeparable, without any wound or violence to the Liturgy. Give the Liturgy its due, not its uſurped eſtimation, and we are all agreed. 2. 'Tis here acknowledged that this was but laboured, not affirmed that it was effected, and then this ſure is too heavy [Page] a doom on the Liturgy, for that their labouring; we do not find that Saint Paul was ſtroke dead, like Herod, becauſe the Lycaonians meant and laboured to do ſacrifice unto him, Act. 14. 16. But then 3. He that ſhall conſider who they are which make this objection, will ſure never be moved by it. For certainly they that have formerly ſet the prime of their wits and endeavours to vilify and defame the Liturgy; and now that they think they have power, have abſolutely aboliſht it, will go neer to be partiall when they are to judge of the due eſtimation of it; they that declaime at Biſhops for advancing it, will they be juſt and take notice of their own contempts, which enforced the Biſhops thus to reſcue and vindicate it? I ſhall not expect it from them, nor till then, that they will deliver any more then popular ſhewes of truth in this matter. For 4. The Prelates have not raiſed the book to an higher eſtimation then the Law hath raiſed, that is, that it may be obſerved ſo as may tend to edification, nor do we now deſire any greater height of value for it, then you for the Directory, I ſhall adde, nor ſo great neither, for we do not exclude all others as unlawfull, as you have done, and then I am confident God will not lay that charge on us, which you do on the Prelates, nor any man that ſhall conſider how different our Titles are, though our claimes not proportion'd to them. A piece of modeſty and moderation which we challenge you to tranſcribe from us. 5. All this all this while is a meere Calumny, if by the Service Book is meant the uſe of the Prayers in the Liturgy, for no Prelate ever affirm'd, or is known to have thought, that there is no other way of worſhip of God, but that among us. But then 6. We adde that this way of publicke Prayer by ſet Forme, the only one eſtabliſht by Law; (and ſo ſure to be eſteem'd by us before any other) is alſo in many reſpects the moſt convenient for Publick worſhip, of which affirmation we ſhall offer you no other proof or teſtimony, then what Mr. Calvin, whom before we named, hath given us in his Epiſtle to the Protector, in theſe words, Quod ad formulam, &c. As for Forme of Prayers, and Eccleſiaſticall Rites, I very much approve, that it be ſet or certain. From which it may not be lawfull for the Paſtors in their Function to depart, that ſo there may be proviſion made for the ſimplicity and unskillfullneſſe of ſome, and that the [Page]conſent of all the Churches among themſelves may more certainly appear: and laſtly alſo, that the extravagant levity of ſome, who affect novelties, may be prevented. So probable was my conjecture, that at firſt I interpoſed, that the men that had here impoſed upon their fellowes ſo farre, as to conclude the abolition of Liturgy neceſſary, were thoſe that undertook to reforme Geneva as well as England, to chaſtiſe▪ Calvins eſtimation of it, as well as that of our Prelates.

Sect 10 As for that pompous cloſe, that this hath been to the great hindrance of the Preaching of the Word, P. 3. and to the juſtling it out as unneceſſary, or at beſt inferiour to the reading of Common-Prayer, I anſwer, 1. That the Liturgy, or the juſt eſtimation of it, is perfectly uncapable of this charge, it being ſo farre from hindring, that it requires the Preaching of the Word, aſſignes the place where the Sermon ſhall come in, hath Prayers for a bleſſing upon it. 2. That if any where Sermons have been neglected, it hath not been through any default either of the length or eſtimation of the Liturgy: for theſe two, if Faction and Schiſme did not ſet them at oddes, would very friendly and peaceably dwell together, and each tend much to the proficiency and gain which might ariſe from either. Prayers would prepare us to heare as we ought, i. e. to practice alſo; and Sermons might incite and ſtirre up the languiſhing devotion, and enliven and animate it with zeale and fervency in Prayer. And conſtantly the more we eſteemed the Ordinance, and ſet our ſelves to the diſcharge of the duty of Prayer, the more ſhould we profit by Sermons which were thus received into an honeſt heart thus fitted, and made capable of impreſſion by Prayer. Theſe two may therefore live like Abraham and Lot, and why ſhould there be any wrangling or controverſie betwixt thy Heards-men and my Heards-men? But ſeeing it is made a ſeaſon of complaining, I anſwer. 3. That it is on the other ſide moſt notorious, that in many places the Sermon hath juſtled out the Common Prayers, and upon ſuch a provocation, (and only to prevent the like partiality or oppreſſion) it may be juſt ſo farre now to adde, that as long as the Liturgy continues in its legall poſſeſſion in this Church, there is no other legall way (as that ſignifies, commanded by Law) of the publicke worſhip of God among us, and although that voluntary [Page] Prayer of the Miniſter before Sermon, when it is uſed, is a part of the worſhip of God, (as all Prayer is) yet is it not preſcribed by the Law, nor conſequently can it without uſurpation cut ſhort or take away any part of that time which is by that aſſigned to the Liturgy; the free-will offerings, though permitted, muſt not ſupplant the daily preſcribed oblations, the Corban muſt not excuſe the not honouring of Parents, the cuſtomes which are tolerated, muſt not evacuate or ſupercede the precepts of the Church. As for Sermons, which in this period ſeem the onely thing that is here oppoſed to Liturgy; I hope they do not undertake to be as eminent a part of the worſhip of God among us as Prayer. If they do, I muſt leſſe blame the poor ignorant people, that when they have heard a Sermon or two think they have ſerved God for all that day or week, nor the generality of thoſe ſeduced ones, who place ſo great a part of Piety in hearing, and think ſo much the more comfortably of themſelves from the number of the houres ſpent in that Exerciſe, which hath of late been the only buſineſſe of the Church, (which was by God inſtil'd the Houſe of Prayer) and the Liturgy at moſt uſed but as Muſick to entertain the Auditors till the Actors be attired, and the Seates be full, and it be time for the Scene to enter. This if it were true, would avow and juſtifie that plea in the Goſpell, [Lord open unto us, for thou haſt taught in our ſtreets] i. e. we have heard thee Preach among us. Which ſure Chriſt would not ſo have defamed with an [I will ſay unto them, go you Curſed, &c.] if it had been the prime part of his worſhip to be ſuch hearers; the conſideration of that place will give us a right notion of this buſineſſe, and 'tis this, that hearing of Sermons, or what elſe appointed by the Church for our inſtruction, is a duty of every Chriſtian preſcribed in order to practice or good life, to which knowledge is neceſſarily preparative, and ſo, like many others, actus imperatus, an act commanded by Religion, but ſo far from being it ſelfe an immediate or elicite act of worſhip preciſely or abſtractly, as it is hearing, that unleſſe that proportionable practice attend it, 'tis but an aggravation and accumulation of our guilts, the bleſſedneſſe not belonging to the hearing, but the [and keeping the Word of God] and the go you Curſed, to none more then to thoſe that heare and ſay, but doe not: and [Page] for the title of worſhip of God, whether outward or inward, outwardly expreſt, or all Prayer certainly and adoration of God is the thing to which that moſt ſpecially belongs, as may appeare, Pſal. 95. 6. where that of worſhipping is attended, with falling down and kneeling before the Lord our maker. And even your Directory, though it ſpeak extream high of Preaching the Word, yet doth not it ſtile it any part of Gods worſhip, as it doth the reading the Word of God in the Congregation, p. 12. becauſe indeed our manner of Preaching is but an humane thing, and the word of man. This I ſhould not here have ſaid, becauſe I would be ſure not to diſcourage any in the attending any Chriſtian duty (and ſuch I acknowledge hearing to be, and heartily exhort all my Fellow Labourers in their ſeverall Charges, to take heed to Doctrine, to Reproofe, to Exhortation, to be as frequent and diligent in it, as the wants of their Charges require of them; and my fellow Chriſtians alſo, that they give heed to ſound Doctrine, that they require the Law at the Prieſts mouth, as of a meſſenger of the Lord of Hoſts, and againe to take heed how they hear) but the [...], or impropriety of ſpeech, that I ſay no more, that is in this matter diſcernible in the words of the Directory, and the conſequent dangers which experience hath forced us to obſerve in them, who place the worſhip of God eſpecially in hearing, have extorted thus much from us, which may be uſefull to give us a due valuation of Sermon and Prayer, the former as a duty of a Chriſtian, the latter a duty too, and an elicite act, a prime ſpeciall part of worſhip alſo.

Sect 11 And whereas 'tis added, that the Liturgy by man is made no better then an Idol. P. 4. 1. That is a ſpeech of great cunning, but withall of great uncharitableneſſe: cunning, in ſetting the words ſo cautiouſly thus, not an Idoll, but [no better then] (as they, that will rayle, but would not pay for it, whoſe feare doth moderate the petulancy of their ſpleen, and coveteouſneſſe keep them from letting any thing fall that the Law may take hold of, are wont to do) and yet withall ſignifying as odiouſly as if it had been made an Idoll indeed. Whereas the plain literall ſenſe of the words if it be taken, will be this, that an Idoll is not worſe then our Common-Prayer-Book is to many, or that it is uſed by many as ill as an Idoll is wont to be uſed, which is then the moſt [Page] bitter piece of uncharitableneſſe, if not grounded on certaine knowledge, and that impoſſible to be had by others, as could be imagined. The truth is, this Directory hath now proved that there is a true ſenſe of theſe words, the Compilers of which have demonſtrated themſelves to be thoſe many that have made our Liturgy no better then an Idoll, have dealt with it as the good Kings did with the abominations of the Heathens, brake it in pieces, ground it to powder, and thrown the duſt of it into the Brook; for abolition is the plain ſence for which that is the metaphore. But then 2. 'Tis poſſible, the calme meaning of thoſe odious words is no more then this, that many have given this an eſtimation higher then it deſerves. If any ſuch there be, I deſire not to be their advocate, having to my task only the vindication of its juſt eſteem; but yet cannot reſiſt the temptation which prompts me to return to you, that ſome men as neare the golden meane as the Aſſemblers, have ſaid the like of Preaching, though not expreſt in it ſo large a Declamatory figure; and I ſhall ask, whether you have not poſſibly given them ſome occaſion to do ſo (as great perhaps as hath been given you to paſſe this ſentence on them) at leaſt now confirmed them in ſo doing, by applying or appropriating to the Preaching of the word (in the Modern notion of it, and as in your Directory it is diſtinguiſht from reading of the Scriptures) the title which S. Paul gives to the Goſpell of Chriſt, ſaying, that it is the Power of God unto Salvation, and one of the greateſt and moſt excellent works of the Miniſtry of the Goſpell, p. 27. which former clauſe of power of God, &c. though it be moſt truly affirmed by S. Paul of their Preaching the Goſpell, and alſo truly applyed or accommodated to that Preaching or interpreting of Scripture, which is the [...], the due application of the Scripture-rule to particular caſes, yet it is not true in univerſum, of all that is now adayes call'd Preaching, much of that kind being [...], of a mortiferous poyſonous ſavour, not to them that periſh, but to the moſt Chriſtian auditory it meets with; And that the railing of every Pulpit-Rabſhakeh, the ſpeaking evill of Dignities, &c. ſhould be ſtiled the power of God to Salvation, I have little temptation to believe. And whether the latter clauſe be true alſo, I referre you to S. Aug. Ep. 180. ad Honorat. where ſpeaking of [Page] damages that come to the People by the abſence of the Miniſter, and conſequently of neceſſaria Ministeria, the ſpeciall, uſefull neceſſary acts of the Miniſtery, he names the Sacraments, and receiving of Penitents, and giving of comfort to them, but mentions neither Praying nor Preaching in that place. I ſhall adde no more, but that ſome have on theſe, and the like grounds, been tempted to ſay, that you Idolize Preaching, becauſe you attribute ſo much to any the worſt kind of that, above what others have conceived to be its due proportion. And yet we hope you think not fit to aboliſh Preaching on that ſuggeſtion, and conſequently, that it will be as unjuſt to aboliſh Liturgy on the like, though it ſhould be prov'd a true one, this being clearly the fault of Men, and not of Liturgy, as that even now of the Lycaonians and not of Paul, eſpecially when the many, which are affirmed to have thus offended, by Idolizing the Liturgy, are ſaid to be ignorant and ſuperſtitious, whoſe faults, and errors, and imprudencies, if they may prove matter ſufficient for ſuch a ſentence, may alſo rob us of all the treaſures we have, of our Bibles and Soules alſo. For thus hath the Goſpell been uſed as a [...], or charme, and that is but little better then an Idoll, and ſo have ſome perſons been had in admiration, and believed as if they were infallible, and ſo in a manner Idoliz'd alſo, and that this ſhould be a capitall crime in them, that were thus admired, would be a new piece of ſeverity, that few of Draco's Lawes could parallel.

Sect 12 P. 4.The next charge (which is an appendent proofe of this) is that the People pleaſing themſelves in their preſence at that Service, and their Lip-labour, in bearing a part in it, have thereby hardned themſelves in their ignorance, and careleſneſſe of ſaving knowledge and true piety. To this I anſwer. 1. That 'tis no fault to be ſo pleaſed with preſence at that ſervice (the congregation of many Saints is to any a pleaſing company) and therefore if it were immediate to, and inſeparable from the Liturgy, would not be a charge againſt it, nor in any probability hinder, but advance the deſire, and acquiſition of ſaving knowledge and true piety, which is there propoſed, to all that are preſent at the Liturgy. But if the phraſe ſignifie being pleaſed with the bare preſence, or the being preſent, and doing nothing of that they come for, as the [Page] Lip-labour ſeems to denote the hard labour of the lip, and not joyning any zeale or intention of the heart, it is then but an uncharitable cenſure again, if it be not upon certain knowledge; and if it be, 'tis as incident to that order of the Directories propoſing, as to our Liturgy. One may pleaſe himſelf with a bare preſence at Sermon, and either ſleep it out, or think on ſome worldly matter; one may ſay all or moſt of the Miniſters Prayer after him, and ſigh and groan at every period, and ſatisfy himſelf that this is a gallant work of piety, but truly I would be unwilling to be he that ſhould paſſe this cenſure on any, whoſe heart I did not know (for ſure it is not neceſſary that any man ſhould leave his heart at home, when his body is preſent, or employ it on ſome thing elſe, when his lips are buſied either in our Liturgy or that Directory Prayer,) nor, if I did ſo, ſhould I think that the Directories order for worſhip ſhould be rejected for this fault of others, if there were nothing elſe to be ſaid againſt it. As for the Peoples bearing a part in the Service, which ſeems to referre to the reſponſes, this hath had an account given of it already.

Sect 13 Only in the whole period put together, this ſeems to be inſinuated, that the ſaving knowledge, and true piety, is no where to be had, but in thoſe Sermons, which are not uſhered in with the Liturgy; which we ſhall not wonder at them for affirming, who have a long time thus perſwaded the people, that all ſaving knowledge is to be had from them, and their compliees, and blaſted all others for carnall men, of which many diſcriminative Characters were formerly given, as kneeling or praying at the time of entrance into pue or pulpit; but now it ſeems the uſe of the Liturgy ſupplies the place of all, as being incompatible with ſaving knowledge and true piety. If this be true, that will be a very popular plauſible argument I confeſſe, and therefore I ſhall oppoſe unto it, that which I hope will not paſſe for boaſt either with God or Angels, that of the Sermons which have been Preacht ſince the Reformation in this Kingdome, and commended to the Preſſe and publick view, very few were Preacht by thoſe that excluded the Liturgy out of the Churches, and that ſince this Directory came into uſe, and ſo made a viſible diſcrimination among men, there hath been as much ſaving knowledge, i. e. Orthodox doctrine, and exhortation to repentance, Prayer, Faith, [Page]Hope, and Love of God, Selfe-deniall, and readineſſe to take up the croſſe, (duties toward God) and to Allegiance, Juſtice, Mercy, Peaceableneſſe, Meekneſſe, Charity even to Enemies, (and the reſt of the duties toward man) to be heard in the Sermons of thoſe that retain the Liturgy, and as much obedience to thoſe obſervable in the lives of thoſe that frequent it, as is to be met with in the eſpouſers of the Directory. If it be not thus, I confeſſe I ſhall have little hope, that God will ſuffer ſuch a jewell as the Liturgy is, to continue any longer among us ſo unprofitably, and yet if men were guilty of this fault alſo, & the Liturgy of the unhappineſſe of having none but ſuch Clients, yet would not this be ſufficient authority for any men to aboliſh it, any more then it will be juſt to hang him who hath been unfortunate, or to make any mans infelicity his guilt. I beſeech God to inflame all our hearts with that zeale, attention, fervency, which is due to that action of Prayer in our Liturgy, and that cheerfull obedience to all that is taught us out of his Word, and then I am ſure this argument or objection againſt our Liturgy will be anſwered, if as yet it be not.

Sect 14 The next objection is the Papiſts boaſt, that our Book is a compliance with them in a great part of their Service, and ſo that they were not a little confirm'd in their Superſtition and Idolatry, &c. Where I ſhall 1. demand, is there any Superſtition or Idolatry in that part of the Service wherein we thus comply with them? if ſo, 'tis more then a complyance with Papiſts, 'tis in it ſelfe a down-right damning ſin; and if there be not, but all that is Idolatrous or ſuperſtitious in their Service is reform'd in ours, then ſure this will be farre from confirming them in either of thoſe, if they depend any thing upon our judgments, or our compliance. 2. 'Tis a little unreaſonable, that they who will not believe the Papiſts in any thing elſe, ſhould believe their boaſt againſt us, and think it an accuſation ſufficiently proved, becauſe they ſay it; whereas this affirmation of the Papiſts, if it be theirs, (and not the Aſſemblers rather impoſed upon them) is as groſſe, though perhaps not as dangerous a falſity, as any one which the Aſſemblers have condemn'd in them. For 3. The truth is notorious, that our Reformers retain'd not any part of Popiſh Service, reformed their Breviary and Proceſſionall, and [Page] Maſſe-book, as they did their Doctrine, retained nothing but what the Papiſts had received from purer Antiquity, and was as clear from the true charge of Popery, as any period in either Prayer or Sermon in the Directory; which argues our complyance with the ancient Church, and not with them; the very thing that Iſaac Caſaubon ſo admired in this Church of ours, the care of antiquity and purity, proclaiming every where in his Epiſtles to all his friends, that there was not any where elſe in the world the like to be found, nor ever hoped he to ſee it till he came into this Kingdome. And ſure there is no Soloeciſme in this, that we being a Reformed Church, ſhould deſire to have a Reformed Liturgy, which hath alwaies had ſuch a conſent and ſympathy with the Church, that it will not be a cauſeleſſe fear, leſt the abolition of Liturgy as farre as God in judgment permits it to extend, (the juſt puniſhment of them that have rejected it) be attended with the abolition of the Church in time, and even of Chriſtianity alſo.

Sect 15 As for the confirming of Papiſts in their Superſtition by this means. I deſire it be conſidered whether it be a probable accuſation, viz. 1. Whether the rejecting that which the Papiſts have from antiquity, as well as what they have obtruded on, or ſuperadded to it, be a more likely means to winne them to heare us or reforme themſelves, then our retaining with them what they retain from Antiquity, i. e. whether a Servant (much more whether a Brother) that is reprehended as much for his diligence, as for his neglects, for his good and faithfull, as for his ill and falſe ſervices, be more likely thereby to be enclined to mend his faults, then he that is ſeaſonably and meekly reprov'd for his miſcarriages only? It was good advice in that ancient Epiſtle to Polycarpus, aſcribed to S. Ignatius, [...], meekneſſe is the beſt means to bring down the moſt peſtilent adverſary, and the reſemblance by which he expreſſes it as ſeaſonable, [...], Fomentations are moſt proper to allay any exaſperation of humors. And 'tis Hippocrates's advice, that the Phyſitian ſhould never go abroad without ſome [...], lenitives or mollifying applications about him; It ſeems there was nothing of ſo daily approved uſe as thoſe. And that will avow this method of complying with adverſaries, as farre as we may, to [Page] be a probable and a wiſe, as wel as a Chriſtian courſe, to bring them from their Superſtition, and not to confirme them in it. And another uſe there is wherein the Papi [...]s themſelves confeſſe this complyance was Politick, to take all ſcruple out of the heads and hearts of the People of England, concerning the lawfulneſſe of this Reformation, (This is the opinion of the Papiſts, expreſt in a Book call'd Babel and Jeruſalem, or Monarcho-machia Proteſtantium, ſubſcribed by P.D.M. but conceived to be Patiſons p. 314.) that they might conceive, that the Service and Religion ſtill continued the ſame, but was tranſlated into Engliſh only, for their better edification, and ſo, ſaith he, it was indeed very politickly handled. 2. Whether that which drives away all Papiſts from all kind of communion or converſation with us, from all hearing of our Preaching or Doctrine, be more likely to work them over to our ſide, then that which permits them to come to our Churches with us. For this is notoriouſly known, that as our Liturgy now is, and was framed in Qu. Elizabeths dayes, the Papiſts did for ten years together, at the beginning of her Reign, come to Church with us, and ſo continued, till the Popes excommunicating the Queen and our Nation, made it ſo appear unlawfull for them. And perhaps but appear too, for an accoun [...] might be given of this buſineſſe, that it is no way unlawfull (by his own principles) to a Papiſt, remaining thus, to come to our Churches, and be preſent at our Liturgy, and (if that be thought an objection or reproach againſt us, I ſhall then adde) not only to ours, but to that Service which is performed according to the Directory alſo, the only difference being, that if both by them were conceived lawfull, (as by miſtake, I beleeve, in them neither now is) our Liturgy would bee more likely to attract them, then the Directory; And this we conceive not ſuch a fault as to offer any excuſe for it, (for if S. Paul by being a Jew to the Jew, could hope to gain the Jew, why ſhould not we (without being Papiſt to the Papiſts, but onely Chriſtians in thoſe things wherein they are ſo too) expect to gain the Papiſt alſo? For ſuppoſing this to be, as you call it, a complyance with them, ſure 'twere a more probable gaining way, then to denounce enmity to all, whom they ever converſt with; I meane to the primitive Liturgies for no other crime, but becauſe they made [Page] uſe of them. Who are beſt Diviners in this matter, they, or we, experience may perhaps hereafter prove. In the mean, I cannot imagine, but Liturgy and moderation, and charity, may be able to bring in as faire a ſhole of Proſelytes, to convert as many Papiſts to us, or at leaſt to confirme Proteſtants, as an Ordinance for Sequeſtration of all their goods, and Halter, and a Directory will be able to doe, yea with an Ordinance for the Ordination of Miniſters by meer Presbyters too, call'd in to aſſiſt them.

Sect 16 P. 4.And whereas 'tis added in that ſame Section, that the Papiſts were very much encouraged in that expectation, when upon the pretended warrantableneſſe of impoſing of the former Ceremonies, new ones were daily obtruded upon the Church. 1. I demand an occaſion of that phraſe [pretended warrantableneſſe of impoſing of Ceremonies.] May any Ceremonies be impoſed or no? if they may, then an act of Parliament may certainly do it, and ſuch was that which confirm'd our Liturgy, and ſo the warrantableneſſe not pretended; if not, why then do you impoſe entring the Aſſembly not irreverently, p. 10. and taking their places without bowing? For that generall, and that negative is notation of ſome Ceremony, if it have any ſence in it. The phraſe [not irreverently] preſcribes ſome reverence, there being no middle betweene thoſe two, and conſequently the forbidding of the one being a preſcription of the other. For I ſhall aske. Is keeping on the hat irreverence at that time? If it be, then pulling it off, or not keeping of it on is a Reverence then required; And if this be avoyded by ſaying, that this is only there directed, not commanded. I reply, that an Ordinance prefixt for the eſtabliſhing that direction, requiring that what is there directed, ſhall be uſed, amounts to a preſcription. The ſame may be ſaid of cauſing the Man to take the Woman by the right hand in Marriage, in the Directory, which is the preſcribing of a Ceremony, as much as if the Ring had been appointed to be uſed there alſo. 2. I anſwer, that we know not of any Ceremonies which have been obtruded or forced on any which the Law hath not commanded, (or if there had, this had been nothing to the Liturgy, nor conſequently to be fetcht in as a part of a charge againſt it;) That of bowing at the entrance into the Church, is the moſt likely to be the Ceremony here ſpoken of, and yet that is neither a new one (never by any Law or [Page] Canen turn'd out at the Reformation, but only not then impoſed under any command, and ſince diſuſed in ſome places) nor yet was it lately impoſed or obtruded on the Church, but on the other ſide in the Canon of the laſt ſo hated Convocation, (which alone could be ſaid to deale with the Church in this matter) it was only recommended, and explained, and vindicated from all miſtake, and then the practice of uſing of it left to every mans liberty, with the caution of the Apoſtle, that they that uſe it ſhould not condemne them that uſe it not, nor they that uſe it not, judge them that uſe it. 3. That the warrantableneſſe of impoſing the former Ceremonies was no means or occaſion of obtruding new daily, but rather an hedge to keep off ſuch obtruſion; for when it is reſolved by Law, that ſuch Ceremonies ſhall be uſed, 'tis the implicite intimation of that Law, that all other uncommanded are left free, and that, without authority, (as the word [daily] ſuppoſes the diſcourſe here to mean) no other can be obtruded. For ſure 'tis not the quality of Law to ſteale in illegall preſſures, but to keep them out rather, to define and limit our Liberty, not to enthrall us, to ſet us bounds and rules of life, not to remove all ſuch. But then 4. That it may appeare of how many truths this period is compoſed (every one of them with the helpe of one ſyllable a [not] ſet before the principall verbe, able to become ſuch) I ſhall adde that the very obtruſion of ſuch Ceremonies, if they had been obtruded, would never have encouraged a rational Papiſt to expect our return to them, but only have ſignified that we meant by complying with them, as far as it was lawfull, to leave them without excuſe, if they did not do ſo too, comply with us in what they might, and reſtore the Peace and Union of Chriſtendome by that means. This with any moderate Papiſt would moſt probably work ſome good, and for the more fiery Jeſuited, I am confident none were ever more mortally hated by them, then thoſe who were favourers of the Ceremonies now mentioned, and for the truth of what I ſay, you are obliged to believe that paſſage in Romes Maſter-piece, which you appointed to be ſet out, wherein the King, and the late Archbiſhop of Canterbury, were by the Popiſh contrivers deſigned to ſlaughter as Perſons whom they deſpaired to gain to them: but that any of the now Aſſemblers were ſo hated, or ſo feared, or thought ſo neceſſary [Page] to be taken out of the way, we have not yet heard, but are rather confident that if a pention of Rome, or a Cardinalls cap, will keep them long together to do more ſuch work as this, ſo reproachfull to the Proteſtant Religion, they ſhould be ſo hired, rather then diſſolve too ſpeedily.

Sect 17 P. 5.In the next place, 'tis found out by experience, that the Liturgy hath been a great means to make and encreaſe an idle and unedifying Miniſtry, which contented it ſelfe with ſet formes made to their hands by others without putting forth themſelves to exerciſe the gift of Prayer. To this I anſwer, that thoſe Miniſters are not preſently proved to be idle and unedifying which have been content to uſe the Liturgy. I hope there may be other waies of labour, beſide that of extemporary Prayer (which can be no longer a labour then while it is a ſpeaking.) For 1. I had thought that theſe men might have acknowledged Preaching and Catechizing, the former at leaſt, to have been the work of a Miniſter, and that an edifying work, and that ſure thoſe men have been exerciſed in, who have retain'd the Liturgy alſo. 2. Study of all kind of Divine learning, of which the haters of Liturgy have not gotten the incloſure, may paſſe with fober men for a labour alſo, and that which may tend to edification, if it hath charity joyned with it, and that may be had too, without hating the Liturgy. But then 3. I conceive that this Directory is no neceſſary proviſion againſt this reproached idleneſſe, or unedifyingneſſe in any that were formerly guilty of them in the daies of Liturgy. For ſure the labour will not be much increaſed to the Miniſter, that ſhall obſerve the Directory, becauſe either he may pray ex tempore, which will be no paines, but of his lungs and ſides in the delivery, or elſe a forme being compoſed by any, according to the Directory (which is in effect a Forme it ſelfe,) he may thenceforth continue as idle as he who uſeth our forme of Liturgy, and hee which hath a mind to be idle, may make that uſe of it, and that you acknowledge, when you interpoſe that caution P. 8. [that the Miniſters become not hereby ſlothfull and negligent] which were wholly an unneceſſary caution, if this Directory made idleneſſe impoſſible; and if a caution will ſerve turne, the like may be added to our Liturgy alſo, without abrogating of it. And for the edifying, I deſire it may be conſidered, whether the extravagancies [Page] and impertinences, which our experience (as well grounded as that which taught theſe men this myſtery of the idle unedifying Miniſtry) bids us expect from thoſe who neglect ſet formes, do more tend to the edifying of any then the uſe of thoſe Prayers which are by the piety and judgment of our Reformers compoſed, and with which the Auditory being acquainted, may with uninterrupted devotion goe along and ſay, Amen.

Sect 18 P. 5.And whereas 'tis added in this place, that our Lord Chriſt pleaſeth to furniſh all his ſervants whom he calls to that Office with the gift of Prayer. I deſire 1. That it may be ſhewed what evidence we have from any promiſe of Chriſt in his word, that any ſuch guift ſhall be perpetually annext by him to the Miniſtry; I beleeve the places which will be brought to enforce it, will conclude for gifts of healing, making of Pſalmes, and other the like alſo, which Miniſters do not now adaies pretend to. 2. I would know alſo why Chriſt, if he do ſo furniſh them, may not alſo be thought to help them to the matter of their Prayers (in which yet here the Directory is fain to aſſiſt them, and pag. 8. ſuppoſes the Miniſter may have need of ſuch help and furniture,) as well as the forme of words, in which the Liturgy makes the ſupply. 3. I ſhall not doubt to affirme, that if the gift of Prayer ſignifie an ability of Praying in publick without any premeditation, diſcreetly and reverently, and ſo as never to offend againſt either of thoſe neceſſaries, every Miniſter is not furniſht with this gift, ſome men of very excellent abilities wanting that ſuddaine promptneſſe of elocution, and choice of words for all their conceptions others being naturally modeſt and baſhfull, and not endued with this chariſma of boldneſſe, which is a great part, a ſpeciall ingredient of that which is here called the gift of prayer. And even for thoſe which have the former of theſe, and are not ſo happy as to want the latter, that yet they are not ſufficiently gifted for Prayer in Publick, experience hath taught us by the very creditable relations of ſome, who have falne into ſo many indiſcretions, that we ſay no worſe in that performance. 'Tis true that God enableth men ſufficiently in private to expreſſe their neceſſities to him, being able to underſtand ſighs and groanes, when words are wanting, and as well content with ſuch Rhetorick [Page] in the Cloſet as any, but this is not peculiar to Miniſters, and for any ſuch ability in publick, there will not be the like ſecurity, unleſſe the language of ſighs and groanes, without other expreſſions be there current alſo, which appears by ſome, who are forced to pay that debt to God in that coyne, having through unthriftineſſe provided no other; and yet 'twere well alſo if that were the worſt of it, but the truth is, blaſphemy is ſomewhat worſe then ſaying nothing.

Sect 19 P. 5.The laſt objection is, That the continuance of the Liturgy would be a matter of endleſſe ſtrife and contention in the Church, and a ſnare to many godly Miniſters, &c. to the end of that page. Where 1. Is obſerveable the temper and reſolution of theſe men, of whom ſuch ſpeciall care is taken, which makes it ſo neceſſary for them, not only to ſtrive and contend, 1. againſt eſtabliſht Law. 2. about formes of Prayer, (which ſure is none of the prime Articles of the Creed) but alſo to ſtrive for ever, which being obſerved, it ſeems 2. That they have a very charitable opinion of all us who are aſſertors of Liturgy, that we will never ſtrive or contend for it, for otherwiſe the ſtrife may be as endleſſe upon its taking away. And ſure in ordinary judging (if they be not ſure that none are contentious, but their favourites) we ſee no reaſon, why the introduction of a new way of worſhip, ſhould not be more matter of ſtrife, and ſo alſo a ſnare to more (if any can be enſnared or ſcandalized, but they) then the continuance of the old eſtabliſht Liturgy. Where, by the way, the ſnare they ſpeak of ſeems to ſignifie that which catches and entraps their Eſtates and not their Soules, cauſeth them to be perſecuted, &c. which is a notable paralogiſme and fallacy put upon the Scripture uſe of that phraſe, if we took pleaſure in making ſuch diſcoveries. But then 3. We deſire experience may be judge, and upon the ſentence which that ſhall give, that it may be conſidered, whether upon the ballancing of the Kingdome, it will not be found that a far greater number are now at this time offended at the Directory, and thereby enſnared in their Eſtates, if they lye within your power, then formerly at any time (I ſhall adde in all times ſince the Reformation, put together) ever were by the Liturgy.

As for that paſſge which is added in the cloſe of this Section, that in theſe latter times God vouchſafeth to his People more [Page]and better meanes for the diſcovery of errour and Superſtition.] Though this ſounds ſomewhat like his Divinity who makes the power of reſiſting Kings, to be a truth which God pleas'd to reveale in theſe latter times, for the turning Antichriſt out of the World, but hid in the primitive times, that Antichriſt might come in, yet I ſhall not now quarrell with it (becauſe 'tis poſſible it may have another ſence, and I would not deny any thing but what is apparently and inexcuſably falſe) but from thence aſſume, 1. That I hope God vouchſafeth theſe means to them, that uſe the Liturgy alſo; For if it muſt be ſuppoſed a ſinne, to continue the uſe of it, 'tis not, I hope, ſuch a waſting ſinne, as to deprive men of all grace, even of the Chariſmata, which unſanctified men may be capable of, and of means of knowledge, which is but a common grace, and therefore I muſt hope that the phraſe [his people] is not here meant in a diſcriminative ſence (like the Montaniſts forme of nos ſpirituales, in oppoſition to all others, as animales & pſychici) to ſignifie only thoſe that are for the Directory, for then let them be aſſured, Gods gifts are not ſo incloſed, but that Oxford is vouchſafed as plentifull means for the diſcovery of errour and ſuperſtition, as London, and have, among other acts of knowledge, diſcovered this one by Gods bleſſing, (which again I ſhall mention) that there may be as much errour and ſuperſtition in rejecting of all Liturgy, as in retaining of any, in oppoſing Ceremonies, as in aſſerting them, a negative (as I ſaid) touch not, taſt not, kneele not, bow not, as well and poſitive Superſtition; as alſo that there be errors in practice, as well as doctrine, [...], infidelities againſt the Commandements, and Sermon of Chriſt in the Mount, as well as againſt the Creed it ſelfe, and that impoſing of Lawes on the King and Kingdome by the Sword, aboliſhing Liturgy, ſetting up Directories by that ſterne way of arguments, thoſe carnall weapons of militia or warfare, when they are not only practiſed, but aſſerted for lawfull, are errours, damnable errours alſo, and ſuch as are very near the ordinary notion of Superſtition, the teaching for doctrines the Commandements of men, I would I might not ſay of—alſo. But then 2. All this being ſuppoſed of Gods granting better means of knowledge now, then formerly, I ſhall yet interpoſe, that ſure this is not a truth of an unlimited extent, for there have been Apoſtles, which had better means then we, and they that [Page] were neareſt them, (and knew their doctrines, and practices, better then it is poſſible we ſhould) had ſo alſo, nay Vniverſall Councells meeting in the Holy Ghoſt, and piouſly and judiciouſly debating, had by the priviledge of Prayer, more right to that promiſe of Chriſts being in the midſt of them, and leading them into all truth, then an illegally congregated Aſſembly; and all theſe have been greater favourers of Liturgy then any of equall authority with them have been of your Directory; And 3. If all were ſuppoſed and granted which you claime, yet ſtill the means of knowledge now vouchſafed do not make you infallible, lay not any morall or phyſicall neceſſity on you to be faultleſſe or errorleſſe, and therefore ſtill this may be errour in you as probably, as Liturgy ſhould be Superſtition in us. And for gifts of Preaching and Prayer, I anſwer, if they are and have been truly gifts, others of former times may by the Spirit have had as liberall a portion of them, as we. For ſure thoſe dayes wherein the ſpirit was promiſed to be powred out on all fleſh, are not theſe dayes of ours, or of this age, excluſively to all others; Of this I am confident, that ſome other ages have had them in ſuch a meaſure, as was moſt agreeable to the propagating of the Goſpell, and if that were then by forming or uſing of Liturgies, why may it not be ſo at this time alſo?

Sect 21 Having given you my opinion of theſe paſſage, and yeelded to them for quietneſſe ſake, a limited truth, I muſt now adde, that if they be argumentative, and ſo meant as a proofe that theſe Aſsemblers are likely to be in the right, while they deſtroy Liturgy, although all the Chriſtian world before them have aſſerted it, this will be a groſſe piece of inſolency and untruth together; a taking upon them to be the only People of God, of theſe latter times, nay to have greater judgment, knowledge, gifts, then all the whole Chriſtian World, for all Ages together, including the Apoſtles and Chriſt himſelfe, have had. For all theſe have been produced together with the ſaffrage of Jewes, Heathens, Mahometans alſo, to maintain ſet Pormes; and though it be true, that ſome of late have found out many Superſtition [...] that never were diſcover'd before, one or other almoſt in every poſture or motion in Gods Service, yet this ſure is by the helpe of an injuſtice in applying without all reaſon that title to thoſe actions, [Page] and not by a greater ſagacity in diſcerning, making many acts of indifferent performance, nay of Piety it ſelfe, go defamed and mourning under the reproach of Superſtition, and not bringing any true light into the World, that before was wanting. This one Odium faſtned on all Orthodox Miniſters in this Kingdome at this time, of being ſuperſtitious, and the miſtake of the true notion of the word which hath to that end been infuſed into many, (but is by a Tract lately printed ſomewhat diſcover'd) hath brought in a ſhole of Sequeſtrations of Livings, which have been very neceſſary and inſtrumentall, to the maintaining of theſe preſent diſtempers. And now at length it proves in more reſpects then one, that what ever unſatiate hydropicall appetites are tempted to take away, is preſently involved under that title, a name that hath an univerſall malignity in it, makes aay thing lawfull prize that is in the company. God will in time diſplay this deceit alſo.

Sect 22 Having mentioned theſe ſo many reaſons of their aboliſhing our Liturgy, i. e. their ſo many ſlanders againſt our Church and Church-men, all which if they were true, hang ſo looſe and ſo ſeparable from Liturgy, that they cannot juſtifie the abolition of it;P. 6. At length they ſhut up their ſuggeſtions with [Vpon theſe and many the like weighty conſiderations, and becauſe of divers particulars contained in the Book, P. 7. they have reſolved to lay aſide the Book] where if the many conſiderations unmentioned be of no more truth or validity then theſe, and ſo be like weighty conſiderations, I acknowledge their prudence in not naming them, and think that no part of the World is like to prove the worſe for this their reſervedneſſe, only by the way a generall charge is nothing in Law, and in generalibus latet dolus, is a legall exception againſt any thing of this nature. But if they have any other which they conceive to be of any weight, they are very unjuſt and very uncharitable to us, thus to enſnare our Eſtates (the fault even now laid upon the Prelates) by requiring our approbation of their Directory, and conformity of our practice to it; and yet not vouchſafe us that conviction, which they are able, to ſatisfie us of the reaſons of their proceedings. But the truth is, we ſhall not charge this on them neither, being made confident by the weakneſſe of the motives produced, that they have not any [Page] more effectuall in ſtore. And for the particulars contained in the Book, if there were any infirme parts in it, any thing unjuſtifiable, (which we conceive their Conſcience tells them there is not, having not in this whole Book produced one, and yet their charity to it not ſo great, as to cover or conceale any ſtore of ſins) yet would not this inferre any more then only farther Reformation of the Book, which is not the deſign againſt which we now argue.

Sect 23 And having proceeded to ſo bloudy a ſentence upon ſuch ( [...], in the Goſpell phraſe) teſtimonies and accuſations ſo unſufficient and unproportionable to ſuch a condemnation, they could not but foreſee the opinion that would be had of the action, and the ill and odious conſequents that would attend it, which therefore to keep off, is the next endeavour, by profeſſing that what is done, is not from any love of Novelty. And truly 'tis well you tell us ſo, for otherwiſe the ſemblance of that love and other actions, might have perſwaded us mortalls, who ſee but the outſides, ſo to judge. And ſtill notwithſtanding the affirmation (which is not of much value in your own cauſe, unleſſe we had more teſtimonies of the Authors infallibility, then this Preface hath afforded us) the conſideration of the matter and termes of the change from what and to what, of the no manner of advantage or acquiſition by it to recompence all the diſadvantages, the great temerity, if not impiety to boot, in ſeparating from this nationall, and in ſcorning and defying the practice of the Vniverſall Church, and the great illegality, that I ſay no worſe, of your action and the preparatory ſteps of motion to it, may tempt us to affirme, that it muſt needs be a love of novelty, even a Platonick love, as the phraſe is now a dayes, a love of novelty, as novelty, without any other hoped for reward, without any other avowed deſign in ſeeking it; for if there be any other which may be own'd, I am confident it hath already appeared by what hath been ſaid, that this is not the way to it. But then 2. Such a profeſſion as this will not ſure ſignifie much, to innovate, and yet to ſay we love nor innovation, to act with a proud high hand in deſpight of ſo much at leaſt of God, as is imprinted in the Lawes of man, and our lawfull Superiours, and then to excuſe it by ſaying we love not to do ſo, will [...] little alleviate [Page] the matter before any equall Judge. 'Tis certain there is ſomething unlovely in the reproachfull name of ſinne, how glibly ſoever the pleaſures of it go down, yea and even in the ſinne it ſelfe, it hath the [...], the two Cups in Homer, more truly then that to which he applyes it, its bitter and hatefull, as well as its ſweeter lovelier parts, extemplo quodcun (que) malum committitur, ipſi Diſplicet, and if men may leave and excuſe to commit adultery ſo long, till they fall in love not only with the pleaſure of it, but the very ſinfulneſſe of it, and the name and reproach alſo, we ſhall give them a good large ſpace of Repentance: the ſhort is, the mention of Novelty is an evidence that the Compoſers Conſcience tells them, that what they now do is ſuch, and 'tis not their not loving it (perhaps onely thinking, perhaps only ſaying they do not love it) which will much leſſen the fault, but rather define it to be an act againſt Conſcience, to be and continue guilty of ſo huge a novelty, when they profeſſe they love it not.

Sect 24 The next envy that they labour to avoyd, is the having an intention to diſparage the Reformers, of whom they are perſwaded, that were they now alive they would joyn with them in this worke. This is another [...], to blanch your actions with contrary intentions, to do that which is moſt reproachfull to the Reformers, to obliterate, or which is worſe, to defame their memory (whom yet at the beginning you called wiſe and pious) and then ſay you intended them no diſparagement, nay to make them repent and retract after their death (i. e. to put them in a kind of Purgatory) to undertake for them that they have changed their minds, and not only that they are now content to part with that finally out of the Church, the ſhort temporary loſſe of which, one of them (Arch-Biſhop Cranmer in one of his letters publiſht by Miles Coverdale) laments as the ſevereſt part of the Perſecuters tyranny toward him, viz. that they would not permit him the uſe of the Common-Prayer-Book in the Priſon; but withall that they are grown zealots too, are content to act moſt illegally and ſeditiouſly to caſt it out. The judgment of this matter we leave to any arbitration. 1. Whether it be likely that they would joyn, againſt Law to take that away, which they compiled, or make all preſcribed Formes unlawfull, [Page] who did not think any fit in publick, but thoſe which were preſcribed. 2. Whether any man can have ground of ſuch perſwaſion, when they dyed in the conſtant exerciſe of it, and have ſent them no meſſage from the dead of their change of [...] 3. Whether it be not ſtrongly improbable, that they of the firſt Reformation, who in Qu. Maries dayes flying and living in Franckfort, and there meeting with the objections that have been produced by our new Reformers, maintained the Booke againſt them all, would now if they were return'd to us from a longer exile, diſclaime all that they had thus maintain'd. 4. Whether it be not an argument of a ſtrong confidence and aſſurance, (which is the moſt dangerous mother or Schiſme and Hereſie imaginable) of ſtrong paſſions and weak judgment, to think that all men would be of their ſide (as Hacket thought verily that all London would riſe with him, as ſoon as he appear'd in Cheap-ſide) upon no other ground of that perſwaſion mention'd, but only that they are of it, which is but in effect as the ſame Hacket did, ſhewing no evidence of his being a Prophet, but only his confidence, which produced all kind of direfull Oathes that he was, and hideous imprecations on himſelfe, if he were not ſo. That which is added by way of honour to thoſe Martyrs, that they were excellent inſtruments to begin the purging and building of his houſe, may be but an artifice of raiſing their own reputation, who have perfected thoſe rude beginnings, or if it be meant in earneſt, as kindneſſe to them, 'tis but an unſignificant civility, to aboliſh all the records of their Reformation, and then pay them a little prayſe in exchange for them, Martyr their aſhes (as the Papiſts did Fagius and Bucer) and then lay them down into the earth again, with a dirge or anthem, defame the Reformation, and Commend the Reformers, but ſtill to intimate how much wiſer and Godlier you are, then all thoſe Martyrs were.

Sect 25 Thus far they have proceeded ad amoliendam invidiam; Now to the poſitive motives, of ſetting up this great work of innovation, and thoſe are 1. To anſwer in ſome meaſiure the gracious providence of God which at this time calleth upon them for farther Reforma [...]: What they ſhould mean by the gratious providence of God in this place, I confeſſe I cannot gueſſe, (if it be not [Page] a meer name to adde ſome credit to the cauſe) unleſſe it be the proſperity and good ſucceſſe of their Armes; which if throughout this Warre they had reaſon to brag or take notice of (as ſure they have not, but of Gods hand many times viſibly ſhewed againſt them, in raiſing the low eſtate of the King, [...] means, and bringing down their mighty ſtrengths, as the Septuagint makes God promiſe to fight againſt Amalek [...], by ſecret hand, by inviſible,) yet ſure would not that juſtify the taking up of thoſe Armes, much leſſe be able to conſecrate all other ſins, that thoſe Armes may enable any to be guilty of. 'Tis the Turks Divinity, as before I intimated, to paſſe ſentence on the action by the prosperity of the man, to make one killing of a Father villany and ſacriledge, becauſe the deſign it aim'd at miſcarrie [...], Busbequi. Epiſt. and another of the ſame making an heroick act, that God was pleaſed with, becauſe it brought the deſigner to the Kingdome: And therefore, I beſeech you, look no longer on the cauſe through the deceiveable and deceitfull glaſſes of your conceited victories, but through that one true glaſſe the word of Chriſt in the New Teſtament; and if that call you to this farther Reformation, go on in Gods name; But if it be any elſe that calleth you, (as ſure ſomewhat elſe it is you mean, for if it were Gods word you would ere now have ſhew'd it us, and here have call'd it Gods word, which is plain and intelligible, not Gods providence, which is of an ambiguous ſignification) if any extraordinary revelation however convey'd to you; this you will never be able to approve to any that ſhould doubt your call, and therefore I ſhall meekly deſire you, and in the bowells of Chriſtian compaſſion to your ſelves, if not to your bleeding Country, once more to examine ſeriouſly, what ground you have in Gods Word, to ſatisfie conſcience of the lawfullneſſe of ſuch attempts, which you have uſed, to gain ſtrength to work your Reformation; and this we the rather deſire to be ſhewed by you, becauſe you adde, that having conſulted with Gods holy word, you reſolve to lay aſide the former Liturgy, which cannot ſignify that upon command of Gods word particularly ſpeaking to this matter, you have done it, for then all this while, you would ſure have ſhewed us that word, but that the word of God, hath led you to the whole work in generall, which you have taken in hand, and therefore [Page] that is it, which as a light ſhining in ſo dark a place, we require you in the name of God to hold out to us.

Sect 26 After this there is a ſecond motive, the ſatisfaction of your own conſciences. This I cannot ſpeak to, becauſe neither I know them, nor the grounds of them, ſave only by what is here mentioned, which I am ſure is not ſufficient to ſatisfie conſcience, (phancy perhaps it may) only this I ſhall interpoſe, that it is poſſible your own conſciences may be erroneous, and we are confident they are ſo, and then you are not bound to ſatisfie them, ſave only by ſeeking better information, which one would think might be as feaſeable a task as aboliſhing of Liturgy.

Sect 27 Next a third motive is mentioned, that you m [...]y ſatisfie the expectation of other Reformed Churches; ſo this firſt I ſay, that this is not the rule for the reforming of a Nationall Church [...], and independent. And ſuch I conceive, the laſt Canon of the Councell of Epheſus, will by conſequence conclude this of England to be; and its [...]ing ſo is a ſufficient plea. 1. To clear us from all ſhew of Schiſime in Separating from the Roman Church) to which we were not, according to the Epheſine rule, ſubjected as a part) though we reformed our ſelves, when the Pope vehemently required the contrary, and would not himſelfe be reformed; and from the Church univerſall, of which we ſtill remain a member undivided. 2. To anſwer this motive of our Aſſemblers, by telling them that in the reforming ſuch a Church (as this of ours, if not by others, yet by them is acknowledged to be) the care muſt be, to do what the head and members of the Church, ſhall in the fear of God reſolve to be fitteſt, and not what other Churches expect; for if that were the rule, it would be a very fallacious and very puzling one, the expectations of ſeverall Churches being as ſeverall, and the choice of ſome difficulty, which of them was fitteſt to be anſwer'd. But then ſecondly, what the expectation of other Churches have been in this point, or what the reaſons of them, we do not punctually know, only this we do, that after your ſolliciting of many (which is another thing, ſomewhat diſtant from their expecting) we hear not of any, that have declared their concurrence in opinion with you in this: But on the contrary, that in anſwer to your Letter directed to the Church of Zeland, the Wallachrian Claſſis made this return to you, that [Page] they did approve ſet and preſcribed formes of publique Prayer, as profitable and tending to edification, quite contrary to what you before objected of the Offence to the Proteſtant Churches abroad, and now of their expectation, &c.) and give reaſons for that approbation, both from Texts of Scriptures, and the generall practice of the Reformed Church, avouching particularly the forementioned place of Calvin, and conclude it to be a preciſe ſingulari [...]y in thoſe men who do reject them. And now, I beſeech you, ſpeak your knowledge, and inſtance in the particular, if any Church have in any addreſſe made to you, or anſwer to your invitation, ſignified their expectation that you ſhould aboliſh Liturgy, or their approbation of your fact, able to counterballance this cenſure from the pen of thoſe your friends thus unexpectedly falne upon you. Some ingenuity either of making good your aſſertion of the Churches or elſe of Confeſſion that you cannot, will be in common equity expected from you.

Sect 28 The deſires of many of the Godly among your ſelves (which you mention as a fourth motive for abolition) wil ſignify little, becauſe how many ſuffrages ſoever might be brought for the upholding of Liturgy, thoſe who are againſt it ſhall by you be called, the godly, and that number what ever it is, go for a multitude. But then again, Godly they may be, but not wiſe, (piety gives no infallibility of doctrine to the poſſeſor) at leaſt in this point, unleſſe you can firſt prove the Liturgy to be ungodly▪ nay they that rejoyced in it, were, as you ſay, godly and learned, and they that made it wiſe and pious, & therefore ſure ſome reſpect was due to the wiſe, as well as godly in the abrogation. And yet it may be added farther, that the way of the expreſſing of the deſires of thoſe whom you mean by the Godly, hath been ordinarily be way of Petitions, and thoſe it cannot be diſſembled have been oft framed and put into their hands (I ſay not by whom) even in ſet preſcribed Formes, not thinking it enough to give them a Directory for matter, without ſtinting their Spirits, by appointing the words alſo. This ſhewes that the deſires of thoſe many of the Godly, are not of any huge conſideration in this buſineſſe, and yet I have not heard to my remembrance of any Petition, yet ever ſo inſolent, as to demand what you have done (in anſwer [Page] it ſeems to ſome inarticulate groans or ſighes) the abolition of all Liturgy.

Sect 29 The laſt motive is, That you may give ſome publique teſtimony of your endeavours for uniformity in divine worſhip promiſed in your Solemne League and Covenant. To this the anſwer will be ſhort, becauſe it hath for the main already been conſidered. 1. That the Covenant it ſelfe is unlawfull, which therefore obliges to nothing but Repentance, and reſtitution of a ſtray Subject to his Allegiance to God and the King again. 2. That there is one ſpeciall thing conſiderable of this Covenant, which will keep it either from obliging or from being any kind of excuſe or extenuation of the crimes that this action is guilty of, and that is the voluntary taking of that Covenant on purpoſe, thus to enſnare your ſelves in this obligation, to do what ſhould not otherwiſe be done; We before told you, that Herods oath would not juſtifie the beheading of John, and ſhall now adde, that if ſome precedaneous hatred to John, made Herod lay this deſigne before hand, that Herodias's Daughter ſhould dance, that upon her dancing he would be vehemently pleas'd, that upon her pleaſing of him he would ſweare to give her any thing ſhe ſhould aske, even to halfe his Kingdome, and the ſame compact appoint her to [...] [...] Petition, to take John Baptiſt's head for her reward, (as [...] not unlikely, but that as Herodias was of counſell with her Daughter, ſo Herod might be with Herodias) if the train I ſay, lay thus, ſure Herods oath would take off but little from the crimſon dye of his murther, but rather ſuperadde that ſin of deep Hypocriſie, of making piety, and the Religion of oaths, a ſervant and inſtrument to his inceſt and murthering of a Prophet. And then I ſhall no farther apply, then by asking this queſtion, did you not take this Covenant on purpoſe to lay this obligation upon you, and now pretend that for your Covenants ſake, you muſt needs do it? If you cannot deny this, O then remember Herod. But if you took the Covenant without any ſuch deſigne, but now find your ſelves thus enſnared by it, then rather remember the times to get out of that ſnare, and not to to engage your ſelves faſter in it. 3. I anſwer, that if by uniformity be meant that among our ſelves in this Kingdome, the taking away our Liturgy by Ordinance, while it remaines eſtabliſht [Page] by valid Law, is no over-fit means to that end, nothing but a new Act, and an aſſurance that all would be obedient to that Act, can be proper for that purpoſe; and I am ſure there are ſome men in the World, whom if ſuch an Act diſpleaſed, the obedience would not be very uniforme; what ever it may ſeem to be when better Subjects are ſupp [...]ſed to be concluded by it. But if it be uniformity with the beſt reformed Churches (as your Covenant mentions) then 1. That uniformity in matters of Form or Ceremony is no way neceſſary, (Communion betwixt Churches may be preſerv'd without it) nor near ſo uſefull, as that other among our ſelves, and therefore the bargain will be none of the moſt thriving, when that acquiſition is paid ſo dear for, uniformity with ſtrangers purchaſed with confuſion at home, as bad a market, as unequall a barter, as if we ſhould enter upon a Civill Warre, for no other gain, then to make up a Peace with ſome Neighbour Prince; which none but a mad Stateſman would ever counſell. But then 4. The Covenant for ſuch uniformity, obliges not to make this Directory, which I ſhall prove. 1. By the verdict of thoſe themſelves which have taken the Covenant, of whom many, I am confident, never conceived themſelves thereby obliged to aboliſh Liturgy, there being no ſuch intelligible ſence contained in any bran [...]h of the Covenant, any ſuch intention of the impoſers avowed at the giving of it. 2. Becauſe we conceive we have made it manifeſt, that that part of the Covenant which mentions uniformity with other Beſt Reformed Churches, doth not oblige to aboliſh Liturgy, not only becauſe the generall matter of the Covenant referres unto the Government, and not to the Liturgy, but becauſe this of England, as it now ſtands eſtabliſht by Law, is the beſt Reformed, both according to that rule of Scripture, and ſtandard of the pureſt Ancient Church; For which we have [...] the teſtimony of Learned Proteſtants of other Countries, preferring it before their owne, and ſhall be ready to juſtify the boaſt by any teſt or [...], that ſhall be reſolved on fit to decide this doubt or competition between this of ours, and any that you ſhall Vote or name to be the beſt.

Sect 30 The like challenge we ſhall alſo make in return to a tacit intimation of yours more then once falne from you in this Preface, [Page] and in the body of the Directory, p. 40. and 73. viz. that the Church of England hath hitherto been guilty of Superſtition in her Liturgy. To which we firſt reply by deſiring, that you mention any one particular wherein that accuſation may appeare to be true, (and we hereby undertake to maintain the contrary againſt all the learnedſt in that Aſſembly) which if you will not undertake to ſpecifie and prove, you muſt acknowledge to be guilty of great uncharitableneſſe in affirming. I ſhall not be ſo uncharitable as to wiſh that the judgment of the Civill Law may be your doome, and the ſentence that belongs to Superſtition be the reward of your defamation, I ſhall not ſay ſo much as the Lord reprove, by way of imprecation, but once more repeat, Lord lay it not to your charge.

Sect 31 Upon theſe grounds you proceed, that [having not conſulted with fleſh and blood, &c.] This ſure in St. Pauls phraſe, Gal. 1. 16. ſignifies not conſulting with men, though Apoſtolicall; as conſulting with them is oppoſed to immediate revelation from Heaven, and then ſure your Aſſembly was very ſpirituall, and very heavenly, for with them you confeſſe to have conſulted, but if you mean by the phraſe, in a larger ſenſe, earthly or humane intereſts, I ſhall only ask, whether all the actions which have proceeded from you are ſo viſibly divine and unmixt with earth, ſo apparently unintereſted, that your own teſtimony ſhould be ſufficient to give credit to this affirmation?

Sect 32 Having ſaid this, you proceed to the concluſion, that you reſolved to ſet up the Directory, and in it to hold forth ſuch things as are of divine Inſtitution in every Ordinance, and other things be ſet forth according to the rules of Chriſtian Prudence; agreeable to the generall rules of the word of God. And now 'tis a little ſtrange, (but yet that which my temper obliges me to deſire may ſtill be my fate, when I fall upon a Controverſie with any) that we which have been at ſuch diſtance all this while, ſhould juſt now meet at parting, that ſuch contradictory premiſes, ſhould beget the ſame concluſion; For there is not a better Rule in the World, nor any which I would rather chuſe to be judged by in this matter, then that which is here propoſed by you; Only I deſire a little importunately to be advertiſed, where it is that the Compilers of our Liturgy have ſwerved from it. Where you have ſwerved, [Page] we have inſtanced in many particulars in our Anſwer to the Ordinance, and ſhall now once for all demand, what rules of prudence oblige you to turne thoſe many ſeverals there mentioned out of the Service of the Church, every one of them tending to edification directly, over and above the agreeableneſſe of each to the generall rules of Scripture, in particular, whether it be agreeable to Chriſtian Prudence to aboliſh a Liturgy, which hath been ſo piouſly and diſcreetly framed, by thoſe who have ſeal'd our Reformation with their bloud, and inſtead of it to bring in a voluntary way of ſerving God in a Nationall Church, where there be many thouſand Pariſhes, and no ſuch promiſe of divine inſpiration or enthuſiaſme, but that there may be ſtill ſome number of thoſe Miniſters, who will not be able to ſpeak conſtantly in the Congregation, ſo as in the preſence of Angels they ought to ſpeak. The experiments that have given us reaſon thus to fear, and deſire prevention of the like, we are again tempted to adde unto this paper, but we delight not to demonſtrate them guilty of Blaſphemies, who have accuſed us of Superſtition. We deſire this fault may be cured by ſome milder recipe.

Sect 33 As for that which in paſſing you ſay, that by your Directory Miniſters may be directed to keep like ſoundneſſe of Doctrine, this indeed is a prerogative of the Liturgy, (which hath alwayes been uſed as an hedge to keep out errours, and to retain a common profeſſion of Catholick verities) but cannot belong to your Directory, which hath neither Creed nor Catechiſme, nor one Article of Religion, or Doctrine aſſerted in it, but leaves that wholly to the Preacher whoſe doctrine that it ſhould be ſound at all, or agree with the doctrine of all other Preachers, and ſo be like ſound, here is no proviſion made.

Sect 34 We have thus call'd your Preface alſo to ſome tryall, and found it of ſuch a compoſure and temper, 1. So many variations from truth (which one that deſires to be civill, muſt be unjuſt if he do not call them ſo) that we cannot with any pleaſure give an accompt of our judgement of them. 2. So many unconcluding prem [...]ſes, Affirmations, which if they were all ſuppoſed true, would never come home to abolition, and among all the heap, ſo no one truth which is of importance or weight toward that concluſion, that now we conceive we have diſcharged the task, [Page] given the Reader ſuch a view of the inward parts of this ſpacious fabrick, that he will not wonder, that we are not ſo paſſionately taken with the beauty, as to receive at a venture whatſoever is contain'd in it; For ſuppoſing there were never an unſeaſonable Direction in all the Book following, yet the reception of that, being founded in the abolition both of ours, and of all Liturgy, the Chriſtian prudence agreeable to the Word of God, which is here commended to us, obliges us to ſtop our ears to ſuch ſlight temptations, and never to yeeld conſent, to the but laying aſide that forme of Service, which we have by eſtabliſht Law ſo long enjoyed, to the great content and benefit of this Nation; though God knowes ſome have not made ſo holy, others ſo thankful an uſe of it, as it deſerved of us, ſome neglecting it, others ſlandring, and ſo many bringing worldly hearts along with them, which though they are great evils, under which this divine Liturgy hath ſuffered, yet being the infelicities, not the crimes, the croſſe, which hath made it like unto our Saviour, in being ſpit on, revil'd, and crown'd with thornes (for ſuch he cals the cares of this world, the moſt contumelious part of the ſuffering) and not at all the guilt (being wholly accidentall and extrinſecal to it) muſt never be exchanged, for the certain evils, naturall and intrinſecall to the no-Liturgy, and withall the greater miſchiefes which may probably follow this alteration; for all which patience and ſubmiſſion, we have not the leaſt kind of invitation, ſave only that of the noyſe, and importunity of ſome enemies, which ſhould it be yeelded to, would, I doubt not, be reſiſted and preſt again, with the Petitions of many thouſands more, importuning the return and reſtitution of the Liturgy again; unleſſe by this means the Devill ſhould gain an abſolute and totall manumiſſion, caſt off all his traſhes, and preſently get rid of both his enemies, Religion, and Liturgy together.

A Poſtſcript by way of Appendix to the two former Chapters.

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Sect 1 THe truth of all which we have hitherto ſpoken, if we have not ſufficiently evidenced it already, will abundantly appear by one farther teſtimony, which is authentick and undeniable to them, againſt whom we ſpeak. And it is, (what the providence of God, and the power of truth hath extorted from them) their own confeſſion, in a book juſt now come to my hands, called, a Supply of Prayer for the Ships that want Miniſters to pray with them, agreeable to the Directory eſtabliſhed by Parliament, publiſhed by authority. From which theſe things will be worth obſerving, 1. That the very body of it is a ſet forme of Prayer, and ſo no Superſtition in ſet formes. 2. That their publiſhing it by authority, is the preſcribing of that forme, and ſo 'tis lawfull to preſcribe ſuch formes. 3. That the title, [of Supply of Prayer] proveth that ſome there are, to whom ſuch ſupplies are neceſſary, and ſo a Directory not ſufficient for all. And 4. That [its being agreeable to the Directory.] Or as it is, word for word form'd out of it, (the Directory turn'd into a Prayer) ſheweth, that out of the Directory a Prayer may eaſily firſt be made, and then conſtantly uſed, and ſo the Miniſter ever after continue as idle without exerciſing that gift, as under our Liturgy is pretended, and ſo here under pretence of ſupplying the ſhips, all ſuch idle Mariners in the ſhip of the Church are ſupplyed alſo, which it ſeems was foreſeen at the writing that preface, to the Directory, where they ſay, the Miniſter may if need be, have from [...]hem ſome helpe and furniture. P. 8. 5. That the Preface to this new Work entitled, A reaſon of this work, containeth many other things, which tend as much to the retracting their former work, as Judas's throwing back the mony did to his repentance.

Sect 2 As 1. That there are thouſands of Ships belonging to this Kingdome, which have not Miniſters with them, to guide them in Prayer,[Page]and therefore either uſe the Common Prayer, or no Prayer at all. This ſhewes the nature of that fact of thoſe which without any objection mentioned againſt any Prayer in that book, which was the only help for the devotion of many thouſands, left them for ſome Months, to perfect irreligion and Atheiſme, and not Praying at all. And beſides theſe ſhips which they here confeſſe, how many Land-companies be there in the ſame condition? how many thouſand families which have no Miniſter in them? of which number the Houſe of Commons was alwaies wont to be one, and the Houſe of Lords, ſince the Biſhops were removed from thence, and to deale plainly, how many Miniſters will there alwaies be, in England and Wales, for ſure your care for the Vniverſities is not ſo great as to be likely to worke Miracles, which will not have skill, or power, or gift, (which you pleaſe) of conceiving Prayers as they ought to do? and therefore let me impart to you the thoughts of many prudent men (ſince the newes of your Directory, and abolition of our Liturgy) that it would prove a moſt expedite way to bring in Atheiſme; and this it ſeems, you do already diſcern and confeſſe in the next words, that the no prayer at all, which ſucceeded the aboliſhing of the Liturgy, is likely to make them rather Heathens then Chriſtians, and hath left the Lords day without any marke of piety or devotion: a ſad and moſt conſiderable truth, which ſome perſons ought to lament with a wounded bleeding conſcience, the longeſt day of their life, and therefore we are apt to beleeve your charity to be more extenſive, then the title of that book enlarges it, and that it hath deſigned this ſupply, not only to thoſe ſhips, but to all other in the like want of our Liturgy. Your only blame in this particular hath been, that you would not be ſo ingenuous, as Judas and ſome others, that have ſoon retracted their precipicous action, and confeſt they did ſo, and made reſtitution preſently, while you, rather then you will (to reſcue men from heatheniſme cauſed by your abolition) reſtore the Book again, and confeſſe you have ſinned in condemning an innocent Liturgy, will appoint ſome Aſſembler, to compile a poor, ſorry, piteous forme of his own, of which I will appeale to your greateſt flatterer, if it be not ſo low that it cannot come into any tearmes of compariſon, or competition, with thoſe formes already preſcribed [Page] in our book; and ſo ſtill you juſtify your errour, even while you confeſſe it.

Sect 3 2. That 'tis now hoped that 'twill be no griefe of heart to full Chriſtians; if the thirſty drink out of ciſterns, when themſelves drink out of fountaines, &c. which is the ſpeciall part of that ground, on which we have firſt formed, & now labour'd to preſerve our Liturgy, on purpoſe that weaker Chriſtians may have this conſtant ſupply for their infirmities, that weake Miniſters may not be forced to betray their weakneſſe, that they that have not the gift of Prayer (as even in the Apoſtles times there were divers gifts, and all Miniſters, had not promiſe to ſucceed in all, but one in one, another in another gift by the ſame ſpirit) may have the helpe of theſe common gifts, and ſtanding treaſures of Prayer in the Church, and (becauſe there be ſo many of theſe kinds to be lookt for in a Church) that thoſe which are able to pray as they ought, without a forme, may yet in publick ſubmit to be thus reſtrain'd, to the uſe of ſo excellent a forme thus ſet before them, rather then others ſhould be thus adventur'd to their own temerity, or incurre the reproach of being thought not able; and then this providing for the weak, both Miniſter and People, will not now, I hope, be charged on the Liturgy, by thoſe, who hope their ſupply of Prayer will be no griefe to others.

Sect 4 3. That theſe Prayers being enlivened, and ſent up by the ſpirit in him that prayeth, may be lively prayers, and acceptable to him, who is a ſpirit, and accepts of ſervice in ſpirit and truth. Where 1. It appears by that confeſſion, that as the place that ſpeaks of worſhipping in ſpirit and truth, is not of any force againſt ſet prayers, ſo neither is that either of the Spirits helping our infirmities, belonging, as it is here confeſt moſt truly, to the zeale, and fervor, and intenſeneſſe of devotion infuſed by the Spirit, and not to the words wherein the addreſſe is made, which if the Spirit may not infuſe alſo, in the uſe of our Liturgy, and aſſiſt a Miniſter and Cnngregation in the Church, as well and as effectually as a company of Mariners in a ſhip, I ſhall then confeſſe that the Directory firſt, and then this Supply, may be allow'd to turne it out of the Church.

Sect 5 Laſtly, That in truth though Prayers come never ſo new, even from the Spirit, in one that is a guide in Prayer, if the Spirit do not quicken [Page]and enliven that prayer in the hearer that followes him, it is to him but a dead forme, and a very carcaſe of Prayer, which words being really what they ſay, a truth, a perfect truth, and more ſoberly ſpoken, then all or any period in the Preface to the Directory, I ſhall oppoſe againſt that whole Act of abolition, as a ground of confutation of the principall part of it, and ſhall only adde my deſire, that it be conſidered what Prayers are moſt likely to be thus quickned and enlivened by the ſpirit in the hearer, thoſe that he is maſter of, and underſtands and knowes he may joyn in, or thoſe which depend wholy on the will of the Speaker, which perhaps he underſtandeth not, and never knowes what they are, till they are delivered, nor whether they be fit for him to joyne in; or in plainer words, whether a man be likely to pray, and aske moſt fervently he knowes not what, or that which he knowes, and comes on purpoſe to pray. For ſure the quicking and enlivening of the Spirit, is not ſo perfectly miracle, as to exclude all uſe of reaſon or underſtanding, to prepare for a capacity of it, for then there had been no need to have turn'd the Latine Service out of the Church, the ſpirit would have quickned thoſe Prayers alſo.

CHAP. III.

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HAving thus paſt through the Ordinance and the Preface, and in the view of the Ordinance ſtated and ſetled aright the compariſon betwixt the Liturgy and the Directory, and demonſtrated the no-neceſſity, but plain unreaſonableneſſe of the change, and ſo by the way inſiſted on moſt of the defects of the Directory, which are the ſpeciall matter of accuſation we profeſſe to find in it, I ſhall account it a Superfluous Importunity to proceed to a review of the whole body of it, which makes up the bulk of that Book, but inſtead of inſiſting on the faults and infirme parts of it (ſuch are, the prohibition of adoration toward any place, p. 10. that is of all adoration, while we have bodies about us, for that muſt be toward ſome place; the interdicting of all parts of the Apochryphall Books, p. 12. which yet the ancient Church avowed to be read for the directing of manners, though not as rule of Faith; the ſo frequent mention of the Covenant in the directions for Prayer, once as a ſpeciall mercy of God, p.17. which is the greateſt curſe could befall this Kingdome, and a great occaſion, if not Author of all the reſt, which are now upon it, then as a means of a ſtrict and religious Vnion, p. 21. which is rather an engagement of an irreligious Warre; then as a pretious band that men muſt pray that it never be broken, p. 21. which is in effect to pray, that they may never repent, but continue in Rebellion for ever. Then as a mercy again, p. 37. as if this Covenant were the greateſt treaſure we ever enjoyed. Then the praying for the Armies by Land and Sea, p. 38. with that addition [for the defence of King, and Parliament and Kingdome] as reſolving now to put that cheat upon God himſelfe, which they have uſed to their Fellow-Subjects, that of fighting againſt the King for the defence of him, (Beloved be not deceived, God is not mocked.) Then affirming that the Fonts were ſuperſtitiouſly placed in time of Popery, and therefore the Child [Page] muſt now be baptized in ſome other place, p. 40. while yet they ſhew not any ground of that accuſation, nor never will be able to do. Then that the cuſtomes of kneeling and praying by, and towards the dead, is ſuperſtitious, p. 73. which literally it were, (Superſtitum cultus) if it were praying to them, but now is farre enough from that guilt. And laſtly, that the Lords day is commanded in the Scripture to be kept holy, p. 85. the ſanctification of which we acknowledge to be grounded in the Scripture, and inſtituted by the Apoſtles, but not commanded in the Scripture by any revealed precept. (The firſt that we meet with to this purpoſe, is that of Ignatius Epiſt. ad Magneſ. [...]. Let us therefore Sabbatize no longer: Let every Chriſtian celebrate the Lords day, which ſaying of an Apoſtolick writer being added to the mention of the Lords day in the New Teſtament is a great argument of the Apoſtolicke inſtitution of that day, which the univerſall practice of the Church ever ſince doth ſufficiently confirme unto us, and we are content and ſatisfied with that authority, although it doth not offer to ſhew us any command in the Scripture for it. And then you may pleaſe to obſerve, that the ſame Ignatius, within a page before that place forecited, for the obſerving of the Lords day, hath a command for Common-Prayer, Strom. l. 7. and I conceive for ſome ſet Forme, I ſhall give you the words, [...]. Let all meet together to the ſame, whether action or place in Prayer, Let there be one Common-Prayer, one mind, &c. and Clem. Alex. to the ſame purpoſe, the Altar which we have here on Earth, is the company of thoſe that dedicate themſelves to Prayers, as having [...], a common voice, and one mind, which cannot well be, unleſſe there be ſome common Forme by all agreed on.) Inſtead I ſay of preſſing theſe or the like frailties upon this work, which will argue the Compoſers of it to be men and fallible, I ſhall rather deſire to expreſſe and evidence my charity (& my endeavor to read it without any prejudice) by adding my opinion, that there be ſome things ſaid in it (by way of direction for the matter of Prayer, and courſe of Preaching) which agree with wholſome doctrine, and may tend to edification, and I ſhall not rob thoſe of that approbation which is due to them, [Page] nor conceive our Cauſe to need ſuch peeviſh meanes to ſuſtaine it; Being not thereby obliged to quarrell at the Directory abſolutely as a Booke, but onely as it ſupplants the Liturgy (which if it had a thouſand more excellencies in it then it hath, it would not be fit to do.) And being willing to give others an example of peaceableneſſe, and of a reſolution to make no more quarrells then are neceſſary, and therefore contributing my part of the endeavour to conclude this one aſſoon as is poſſible: And the rather becauſe it is in a matter, which (if without detriment to the Church, and the Soules of men, the Book might be univerſally received, and ſo the experiment could be made) would, I am confident, within very few years, aſſoon as the pleaſure of the change and the novelty were over, prove its owne largeſt confutation, confeſſe its own wants and faults; and ſo all but mad men ſee the errour, and require the reſtitution of Liturgy againe. This I ſpeak upon a ſerious obſervation and pondering of the tempers of men, and the ſo mutable habits of their minds, which as they are [...], eaſily changed from good to evill, ſo are they (which is the difference of men from laps'd Angels) [...], eaſily reduced alſo to their former ſtate again, when reaſon comes to them in the coole of the day, when the heat of the kindneſſe is paſt, and a ſatiety haſtning in its ſtead, or if it prove not ſo well, yet falling from one change to another, and never coming to ſtability. How poſſible this may prove in this particular, I ſhall now evidence no farther, then by the parallel vehement diſlikes, that the Preſbyteriall Government hath already met with among other of our reforming Spirits, very liberally expreſt in many Pamphlets which we have lately received from London, but in none more fully then in the Epiſtle to the Book entituled, John Baptiſt, firſt charging the Preſbyterians (who formerly exclaimed againſt Epiſcopacy for ſtinting the ſpirit) that they began to take upon them to eſtabliſh a Dagon in his throne, in ſtinting the whole worſhip of the God of Heaven, &c. and in plain words without mincing or diſſembling, that they had rather the French King, nay the great Turk ſhould rule over them, then theſe. The only uſe which I would now make of theſe experiments is this, to admire that bleſſed excellent Chriſtian grace of obedience (and contentment with our preſent lot, whatſoever it be, that brings not any neceſſity of ſinning on us.) I mean, to commend to all, in matters of [Page] indifference, (or where Scripture hath not given any immediate rule, but left us to obey thoſe who are ſet over us) that happy choice of ſubmitting, rather then letting looſe our appetites, of obeying, then preſcribing; A duty, which beſides the very great eaſe it brings with it, hath much of vertue in it, and will be abundant reward to it ſelfe here on earth, and yet have a mighty arreare remaining to be paid to it in Heaven hereafter; which when it is heartily conſidered, it will be a thing of ſome difficulty to invent or feigne a heavier affliction to the meek and quiet ſpirit, a more enſnaring piece of treachery to the Chriſtian Soule, (I am ſure to his Eſtate and temporall proſperity) then that of contrary irreconcileable commands, which is now the caſe, and muſt alwaies be when Ordinances undertake to ſuperſede Lawes, when the inferiour, but ore-ſwaying power, adventures to check the Superiour. Of which ſubject I have temptation to annex a full tyde of thoughts, would it not prove too much a [...], and be moſt ſure to be ſo eſteemed by them to whom this addreſſe is now tendred. The good Lord of Heaven and Earth encline our hearts to keep that Law of his, [...] Eph. 6. 2. which is a prime Commandement, and that with a promiſe of ſecular Peace and aboundance annext (if not confined) to it.

To conclude therefore,The concluſion. and ſumme up all in a word, we have diſcover'd by this briefe ſurvey, the reaſonableneſſe of this act of Gods providence, in permitting our Liturgy to be thus defamed, though in all reaſon the Liturgy it ſelfe deſerve not that fate, the no-inconveniencies ſo much as pretended to ariſe from our Liturgy, to which the Directory is not much more liable, the noobjection from the word of God againſt the whole or any part of it produced, or offered by you, the no-manner of the leaſt or looſeſt kind of neceſſity to aboliſh it, the perfect juſtifiableneſſe, and with all uſefullneſſe of ſet forms above extemporary effuſions, the very many particulars of eminent benefit to the Church, and of authority in it, preſerved in our Liturgy, but in the Directory totally omitted, and that in deſpight of all Statutes both of King Edward, and Queen Elizabeth, by which the Reformation of this Church is eſtabliſht among us, and I truſt ſhall ſtill continue, notwithſtanding the oppoſition of thoſe who pretended [Page] kindneſſe, but now runne riot againſt this reformation, we have ſhew'd you alſo the true grounds of our anceſtors rejoycing in our Liturgy, inſtead of the partiall imperfect account given of that buſineſſe by your Preface, the wonderfull proſperity of this Church under it, contrary to the pretended ſad experience, &c. and withall we have made it clear, that all the exceptions here propoſed againſt the Liturgy, are perfectly vain and cauſeleſſe; as that it hath prov'd an offence, &c. the ordinary crime charg'd on thoſe actions that are lyable to no other, and ſo that offence without a cauſe; that this offence hath been by the length of the ſervice, which will only offend the prophane, and withall, is as obſerveable in your Service; by the many unprofitable burthenſome Ceremonies, which have been ſhewed, neither to be many, nor unprofitable, nor burthenſome, by the diſquieting of Conſciences, i.e. only of the unquiet, by depriving them of the Ordinance, i.e. thoſe who would rather looſe the Sacrament, then receive it kneeling, or reverently; that the offence was extended to the reformed Churches abroad alſo, and yet for that no one proof offered, nor Church named, that was ſo offended: and if there were, yet ſtill this ſuppoſed offenſiveneſſe, no juſt plea for any thing but Reformation. So alſo that by means of the Liturgy, many were dibarred of the exerciſe of their Miniſtry, the ſuggeſtion for the moſt part a meer calumny, and that which was true in it, ready to be retorted upon theſe Reformers; that the Prelates have labour'd to raiſe the eſtimation of the Liturgy too high, yet that no higher then you would the value of your Directory, to have it the rule for the manner of publick worſhip, or if they did, this is the fault of thoſe Prelates, not of the Liturgy: who yet were ſaid but to have labour'd it neither, not to have effected it, and even that labour or deſire of theirs, to have amounted no higher, then Calvins Letter to the Protector would avow; that this hath been to the juſtling out of Preaching, which is rather a ſpeciall help to it, and preſcribes it, and allowes it its proper place, but hath oft the ill luck to be turn'd out by Preaching; that it hath been made no better then an Idoll, which if it be a fault in the Liturgy, is farre more chargeable on the hearing of Sermons, that the people pleaſe themſelves in their preſence, and lip-labour in that ſervice; an uncharitable judging of mens hearts, and a crime to which [Page] your Directory makes men as lyable as the Liturgy, that our Liturgy is a compliance with Papiſts, and ſo a means to confirme them in their Idolatry, &c. whereas it complies with them in nothing that is Idolatrous, &c. and by complying with them, where they do with antiquity and truth, it is more apt to convince them of their errours, and by charity to invite, then by defiance, that it makes an idle Miniſtry; which ſure the Directory will not unmake, being as fit for that turne, either by forming and conning the Prayer there delineated, or by depending on preſent conceptions, as the Liturgy can be, that it hinders the gift of Prayer, which if it ſignify the elocution, or conception of words in Prayer, is not peculiar to the Miniſter, and for any thing elſe, hindring it no more then the Directory doth; that the continuance of it would be matter of endleſſe ſtrife, &c. which ſure 'tis more reaſonable to think of an introduction of a new way of Service, then the retaining of the old; that there be many other weighty conſiderations, and many particulars in the book, on which this condemnation is grounded, and yet not one of theſe mention'd, but kept to boil in their own breaſts, if there be any, or which is more likely, falſely here pretended to inflame the reckoning; that they are not mov'd to this by any love of novelty, and yet do that which is moſt novell; that they intend not to diſparage the Reformers, and yet do that which is moſt to their diſparagement, that they do this to anſwer Gods providence, which never call'd them to this work; to ſatisfie their own Conſcience, which if Erroneous, muſt not thus be ſatisfied; to ſatisfie the expectation of other Churches, which expect it not, or if they did, might rather conforme to us and ſatisfy us, and the deſires of many of the Godly at home, whoſe piety is no aſſurance that their deſires are reaſonable, and yet are not known to have expreſt any ſuch deſires; that they may give teſtimony of their endeavours for uniformity, whereas with other Churches, there is no ſuch neceſſity of conforming in ſuch matters, and within our ſelves, nothing is ſo contrary to uniformity, as this endeavour. And Laſtly, we have learnt from them, a rule by which they pretend to forme their Directory, the agreeableneſſe to the word of God and Chriſtian prudence, and are moſt confident to juſtify our Liturgy by that rule, againſt all diſputers in the World; And having now over and above all this, a plaine [Page] confeſſion under their own hands, in their Supply of Prayer, of juſtify all that we pretend to, and ſo being ſaved the pains of any farther ſuperfluous confutation, we ſhall now leave it to the judgement of any rationall Lay-man in the New Aſſembly, to judge betwixt us and his fellow-Members, whoſe pretenſions are moſt moderate in this matter, whoſe moſt like Chriſtian, thoſe that are to reſcue and preſerve, or thoſe which to deſtroy. Thus in the Councell of Nice, holden before Conſtantine and Helena, in a controverſie of great importance, Craton and Zenoſimus, not only Lay-men but Heathens were appointed judges or arbitrators only on this ground, becauſe Craton a Philoſopher would not poſſeſſe any worldly goods, and Zenoſimus in time of his Conſulſhip, never received preſent from any, ſaith Jacobotius: thus alſo Eutropius a Pagan Philoſopher, was choſen umpire between Origen and the Marcionites, De concil, l. 2. c. 6. it being ſuppoſed, that ſuch an one was as fit to underſtand their ſeveral claims, and judge according to Allegations and proofes as any; And if we fall or miſcarry before ſuch an Ariſtarchus, I ſhall then reſolve, that a Covenant may waſt a ſoule, (even drive the man into the field with Nebuchadnezar) deprive it of thoſe [...] common principles of diſcourſe, (by which, till it be debauched, it is [...], able in ſome meaſure,Al. Aphrod. in Top. to judge of truth, propoſed and debated before it) and then I ſhall hope for more candor in the buſineſſe from an intelligent heathen, then for him. My only appeale in that caſe ſhall be, to Heaven, that the hoſt of Angels, may by the Lord of that hoſt be appointed, to guard and aſſiſt that cauſe, and thoſe Armies whoſe pretentions in this, and all other particulars, are moſt righteous, and moſt acceptable in his ſight.

Doe not erre, my beloved Brethren.

Now the Lord of all mercies, and God of love and Peace, grant us to be like minded in all things, that we may joyne with one heart, and tongue, to praiſe him, and worſhip him, to bleſſe him, and to magnifie him for ever.

FINIS.

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Information about this book

Title statement

A view of the nevv directorie and a vindication of the ancient liturgie of the Church of England in answer to the reasons pretended in the ordinance and preface, for the abolishing the one, and establishing the other.

Hammond, Henry, 1605-1660.

Edition statement

1646

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Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2006-06 (EEBO-TCP Phase 1).

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A70321

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Wing H614B

ID [STC]

ESTC R2266

ID [EEBO-CITATION]

12412051

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ocm 12412051

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61555

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Early English books online.

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(EEBO-TCP ; phase 1, no. A70321)

Transcribed from: (Early English Books Online ; image set 61555)

Images scanned from microfilm: (Early English books, 1641-1700 ; 741:3, 892:2 or 1702:2)

Source

— A view of the nevv directorie and a vindication of the ancient liturgie of the Church of England in answer to the reasons pretended in the ordinance and preface, for the abolishing the one, and establishing the other., Hammond, Henry, 1605-1660., Charles I, King of England, 1600-1649., England and Wales. Sovereign (1625-1649 : Charles I). Proclamation commanding the use of the Booke of common prayer.. The third edition..

Extent

[12], 106 p.

Printed by Henry Hall ...,. Oxford [Oxfordshire] :: 1646.. (Attributed to Henry Hammond. cf. NUC pre-1956.) (Caption title: By the King, a proclamation commanding the use of the Booke of common-prayer ... p. [3]-[6]) (This item is incorrectly identified in the reel guides at reels 741:3 and 892:2 as Wing H614.) (Reproduction of originals in Union Theological Seminary Library, New York and Huntington Library.) (Includes bibliographical references.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.