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.

CHAP. I. (Book 1)

IN the Ordinance prefixt to the Directory (being almost wholly made up of formes of Repeale) there are only two things wor∣thy 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-Pray∣er, and establish the Directory, and those are specified to be three. First the consideration of the manifold in∣conveniencies that have risen by the Book in this Kingdome. 2. The resolution according to their Covenant, to reforme Religion accor∣ding to the Word of God, and the best reformed Churches. 3. Their having consulted with the Learned, and Pious; and Reverend Di∣vines 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 confi∣dently make this return, 1. That the conclusion is as illogicall as any that an Assembly of wise men have ever acknowledged them∣selves to be guilty of, no one of the three Motives being seve∣rally 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

them true: But when 'tis of necessity (and that twice repeated and so not casually fallen from them) there must then be some∣what 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 o∣ther 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, ei∣ther to usurpe the power of a Law-maker, or to do any thing contrary to establish'd Lawes; there being nothing that can justi∣fy 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 necessa∣ry, any more, then the saying Corban in the Gospell, i. e. preten∣ding 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 consul∣tation with those Divines may induce that necessity, will upon the same ground also be manifest to any, especially that shall remem∣ber, with what caution that Assembly was by the Houses admit∣ted to consult, and with what restraints on them, and professions, that they were call'd only to be advisers, when they were requi∣red, 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 pur∣pose

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 cause∣lesly with the Logick of this conclusion, the premises preten∣ding at most but motives of expedience, and so as unable to infer a necessity, as a Topicall argument is to demonstrate, or a particu∣lar 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 premi∣ses, the Independents framed the conclusion, the former of these joyning at last with the other in a resolution of taking a∣way 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 lat∣ter 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 pra∣ctise of his Church of Geneva, and neerer to our selves, witnesse those foure classes, which in Q. Elizabeths daies, had set them∣selves 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, some∣what according to the Geneva forme: But this the second Classis

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 neigh∣bours of Scotland themselves, what ever some of them of late have thought fit to do, since they became Covenanteers, (in a∣nimosity perhaps and opposition to that terrible mormo, the Li∣turgy, sent to them from hence) we know that they were Pres∣byterians formerly, without seeing any necessity of abolishing Liturgy.

[Sect 4] 'Tis no newes to tell you that M. Knox wrote a Liturgy, where∣in 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 viola∣ted their Faith,* 1.1 of breaking the leagues of unity and concord, which their Kings and Governours had contracted with their Neighbours, and again,* 1.2 that for the maintenance of their friendship, they have not feared to break their solemne oathes made unto others. To which I might adde,* 1.3 from another Confession, that Whoredome and A∣dultery are but pastimes of the flesh, crafty dealing deceit and op∣pression 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 obli∣gations from this Kingdome of England, and not only prayers for continuance of peace between England and Scotland, but e∣ven 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,* 1.4 &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 tranquil∣lity of their Realme, Grant unto us that with such reverence we may remember thy benefits received, that after this in our default, we ne∣ver

enter into hostility against the Nation of England, suffer us ne∣ver 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 stran∣gers, [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 Ex∣hortation before the Sacrament, and the adjuration of the Par∣ties 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 cu∣stome 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 cor∣porall 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 re∣membrance this Scottish Liturgy is not; By which superadded to the former, and by much more which might from other Chur∣ches 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

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 sugge∣sted, 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, al∣though true inconveniencies were supposed sufficient to inferre a necessity of abolition, yet such only pretended names of inconve∣niency, such Chimaera's and Mormo's (especially over-ballanced with reall ones in the other scale) would be abundantly insuffi∣cient 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 equivo∣call phrase into a law, which we have no Criterion, or nomen∣clature to interpret; but beyond all, very imprudent to mention and lay weight on such sleight and such no inconveniencies after∣ward specified, when others might have been produced better a∣ble 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 ob∣lige or so much as incline you to take away that Book, there be∣ing nothing in it, 1. Contrary to designe of Reformation. 2. Con∣trary 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 a∣bolition of what should be reformed, as cure to killing; and if it be replyed, that the abolition of Liturgy, as unlawfull may be ne∣cessary 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 prin∣ciples;

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 ex∣ample 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 abo∣lition, as the continuing of ours without any change, but be∣cause 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 Chur∣ches, indispensably obliged to conforme to the King-Edward, or Queen Elizabeth-English Reformation, the most regular per∣fect pattern that Europe yeeldeth.

[Sect 10] As for the truth of the last affirmation that they have consul∣ted 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 im∣barking in that imployment, otherwise minded, and that there∣fore 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 abo∣lish our Booke, which is the stile of the Ordinance. If this chal∣lenge of mine may not be answer'd with a plain punctuall sub∣scription of so many to the condemnation of all Liturgy as un∣lawfull, 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 dissen∣ting Brethren, i. e. the but so many of the Independent Party a∣mong them, which upon my former ground I now suppose the

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-cau∣tious 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 Or∣dinance, the concluding this abolition to be necessary. But be∣cause 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 Pres∣byterians may have another motion of the word necessary, of a lower importance then this under which we have hitherto pro∣ceeded against them (though still the Independents, whose judgment is not wont to be despised in the framing of Ordinan∣ces, cannot be imagined to take it in any other) and that is, that it shall signifie only a Politicall necessity, or that which is necessa∣ry, 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 under∣take to be so far Master of their sense, as to pitch upon either as that wherein they affirme this abolition necessary, but say some∣what 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 prin∣ciple it appear not necessary to be made, will be necessary not to be made, at least not to be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, altogether, but on∣ly 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 superflui∣ty,

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 Pa∣tient, and endanger him on dry ground, as much, or more, then in the midst of those waters; but the method is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 a∣bove a pint at a time, though many gallous are designed to passe by this way of evacuation. I shall adde no more to this resem∣blance, but that the totall violent illegall abolition of Liturgy in a setled Church, is certainly of this nature, and being super∣added to the change of the Government into a Forme quite con∣trary to that which for 1600 years hath prevailed in the univer∣sall Church of Christ, there setled by the Apostles, may be allow'd the stile of insignis mutatio; a mutation of some considerable im∣portance to a Christian State, which being admitted altogether without any preparative alleviating steps, will (by the rapid sud∣dain motion at least, if there were nothing else) have a dange∣rous influence upon the whole body, of which the cunningest di∣viner 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 Po∣litically 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 be∣lieve 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

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 Di∣rectory 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 pro∣fitable, 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 avoy∣ded 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 put∣ting 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 Visita∣tion 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.
• ...

• 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 King∣dome, when we have proposed these few things concerning it. 1. The example of God himselfe and holy men in the Old Testa∣ment, 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 them∣selves, 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

life, and the same Hezekiah, 2. Chron. 29. 30. in his thankesgi∣ving 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 u∣sing set Formes of Prayer by way of Liturgy; For this I shall pro∣duce 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 re∣ceived custome, were instituted by Ezra and his house,* 1.5 i. e. his consi∣story. That the Jewes about the end of the Babylonish Captivity had their ancient manners as well as language so depraved,* 1.6 that with∣out 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 cor∣ruption) or expression (through ignorance) from that forme of pie∣ty 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,* 1.7 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 institu∣tions 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

branches more, referriug to the glory of God and the other in∣termediate to our private and publike wants.) That these Pray∣ers were to be learnt by every man, that the Prayers of the unskill∣full might be as perfect as of the most eloquent.* 1.8 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,* 1.9 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 varia∣tion, but not to those that concern'd God.* 1.10 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. Pray∣er, and after him others,* 1.11 so that at length the daily service grew to an 100. Prayers.* 1.12 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 re∣ferres 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 Psal∣mists 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 on∣ly 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

Disciples to pray, Luk. 11. 1. (which occasioned Christs Disciples to demand, and him to give them a forme of Prayer) but especi∣ally 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, au∣thorized 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 thanks∣givings and Prayses are a part.) But because every one had his se∣verall Psalme, it is therefore reprehended by the Apostle, as tending to confusion, and by that consequence, Saint Pauls judg∣ment 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 Apo∣stle conceived the only course for edifying, should now be neces∣sary to be turn'd out of the Church, as contrary to edification. Far∣ther yet, 'tis clear by text, that the Apostles when they met to∣gether, 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 re∣cords, 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 writ∣ten

by that Apostle, and those holy men, yet that there were such things as Liturgies of their penning. The like might be ad∣ded 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 Cate∣chisme, one of the antientest Authors we have, and then that it should be necessary for the Church to turne out what the Apo∣stles 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 wri∣tings 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 na∣ture. To omit the practice of* 1.13 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 testimo∣nies 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 o∣ther learneder Christians about them, and the other more punctu∣all, Concil. Milev. c. 12. Placuit ut preces quae probatae fuerint in Concilio ab omnibus celebrentur. Nec aliae omninò dicantur in Ec∣clesia, nisi quae à prudentioribus tractantur, vel comprobatae in

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 argu∣ment is brought from that Topick of Ecclesiasticall tradition, is now presently defamed with the title of Popish and Antichristi∣an, because forsooth Antichrist was a working early in the Apo∣stles time, and every thing that we have not a mind to in anti∣quity, 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,* 1.14 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 ta∣ken 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 sur∣vey'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 ex∣treame) and therefore John Ould in Queen Maries daies wrote against them in defence of it, and of the King Edwards Refor∣mation.

And Cranmer made a challenge, that if he might be per∣mitted by the Queen to take to him P. Martyr, and foure or five more, they would enter the lists with any Papists living, and de∣fend 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 redoun∣ded to Christians, take an essay by M. John Hullier, Fellow of Kings Colledge in Cambridge, who was Martyr'd in Queen Ma∣ries daies, Anno 1557. and being at the stake, among many o∣ther 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 suf∣fered him not to see any more, and then he fell to prayer, hol∣ding 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,* 1.15 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 compo∣sed 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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

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,* 1.16 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,* 1.17 it shall be given you in that houre, should not be as full a pro∣mise for matter, as for expressions; especially when that Text forbids care or provision, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not only how, but what they should speake, and the promise is peculiarly for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 an∣swer; 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 unrea∣sonable 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 un∣willing

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 in∣serting a large Catalogue) and the no manner of advantage a∣bove that which set Formes may also afford, but only of satisfa∣ction to the itching eare, exercise and pleasure to the licentious tongue, and the vanity of the reputation of being able to per∣forme that office so fluently (which yet is no more then the Rab∣bins 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 im∣possible 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 prohi∣bited by the Directory at one time, at the taking of our seates or places when we enter the Assembly,* 1.18 (directly contrary to that of Isidor,* 1.19 si quis veniat cum lectio celebratur adoret tantùm Deum, if any come in when the Lesson is a reading, let him only performe ado∣ration 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 sa∣crifices, kept all that to themselves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, supposing the Gods would be content with the soules, which in

the blood were powred out and sacrificed to their honour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 ei∣ther, but went to the top of some hill or other, and there sa∣crificed, 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 on∣ly 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 pray∣er, of [Lord be mercifull to me a sinner] used at his coming into the Temple,* 1.20 and in that posture thrived better then the Phari∣see in his loftier garbe, went away more justified, saith our Savi∣our, 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 be∣coming, and* 1.21 evidencing and helping the inward performance of that most lowly duty of Prayer, and consequently that it

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 o∣rall prayer, there is no reason imaginable, it being as possible that one may be directed to a false object (and so become Ido∣latrous, or superstitious in the true notion of those words (as they denote the worship of Idols, or dead men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or super∣stites) as the other, and (for the improper notion of Superstiti∣on) the one again as much capable of being an excesse in Religi∣on (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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shewed a great deale in the outside, but kept the greater treasure within in the invisible part. And on the o∣ther side, the stiffenesse of the knee, an argument of some eminent defect, if not of true piety, yet of somewhat else, and Christs pre∣diction, Joh. 4. that the time should come that the worshippers should worship God in spirit and truth, (being not set in opposition to bo∣dily worship, but to the appropriating it to some singular pla∣ces, Jerusalem, or that Mountain) not producible as any apo∣logy or excuse for such omission. To these briefe intimations I shall need adde no more, when the conclusion that I am to in∣ferre 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 ge∣stures, 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 sal∣vo contenemento, which this will not be, if there be no compe∣tency 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 prohibi∣tion. Which conclusion will be the more easily evinced against

them, by asking them whether in their Family-Parlour-Prayers, or in their private Closet Prayers, they do not approve and pra∣ctice 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 re∣commending 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 knee∣ling also is at the receiving of the Sacrament forbidden, by ne∣cessity 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 inclina∣tions, 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 Dire∣ctory 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 cu∣stome and appointment. The former implyed in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (cu∣stome being the only rule of decency, and therfore the indecency of wearing long haire, is proved by being against nature, i. e. saith

Suidas in the Scripture phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 cu∣stomes, &c.] and the latter in plain words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to order or appointment (for so the words literally import) and then upon these two grounds is uniformity built, and necessarily re∣sults, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prescription of Ceremonies in a Church, and of uniformity therein. And then what necessity there is or can be that St. Pauls com∣mand shall be so neglected, all care of uniformity so disclaimed, all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, constitution, or ordinance, for any Ecclesiasticall matter (unlesse their ordinance against all such constitutions) so solemn∣ly 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and confusion as the other. I remember a saying of Socrates which Plato and Cicero record from him, Mutatâ Musicâ mu∣tantur & 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 Reli∣gion also.

[Sect 25] For the Fourth, the Peoples bearing some part in the Ser∣vice (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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. they di∣vided 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

all men to Piety, and to that end invented this) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 com∣munes & alternas preces, to which he there attributes more force, quàm privatis, then to private, or by way of following the Pres∣byter in Confession of sinnes, both at the beginning of the Ser∣vice, 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 ob∣jection 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Anti∣ents of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, earnest or intense Prayer, and in Methodius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, earnest Petitions, (and in the Greek Litur∣gies simply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 com∣mon wants, as farre as is likely to come to the cognisance of a Congregation: nor 2. a more innocent blamelesse Forme, a∣gainst

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 di∣seased 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 neces∣sity, 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 prescri∣bing a short Forme, and in that, saith S. Chrysostome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, teaching us the me asure or length due to each Prayer of ours, Hom. de Annâ. f. 965. and setting a mark of Hea∣thenisme, Mat. 6. and of Pharisaisme, Mat. 23. 14. on their long Prayers. 3. The advice of the Antients, who tell us S. Pe∣ters 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,* 1.22 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, short and frequent, and with little distances betweene. And so Ephiphanius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: orat. c. 24. directs to offer our Petitions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 reso∣lution, Vt Diaboli insidiantis jacula succinctà brevitate vitemur,

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 hea∣ring 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 sit∣ting 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,* 1.23 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 adorati∣on: kissing of the hand, is the propriety of the Latine word, but but the ordinary denotation of it, bowing the body, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 infe∣riours 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 a∣mong the primitive Christians in their Services of the greatest piety and humility, Climacus, p. 298. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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

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 pro∣per, and more commodious, and because Christs gesture in that is no more obligingly exemplary to us, then his doing it after Sup∣per 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 ap∣pears, so early in the morning, that the Congregation depar∣ted 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 anti∣ently and of late, is not yet sure cleare enough to come into our Creed or Liturgy: or to be profest and proclaimed by that ge∣sture, 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 re∣pent 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 Litur∣gy, and parts of the Service; as

1. For the pronouncing of Absolution, which Christ so solemn∣ly instated on the Priest in his Disciples (by three severall acts,

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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not as we render they shall be forgiven him, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and belonged only to Gods act of pardoning, but) impersonal∣ly 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 mo∣dern 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 parti∣cular act before the Communion, and on the Bed of sicknesse; is, beside the obedience to Christ, so necessary an expression of Chri∣stian charity in every Church to its poore members, and the de∣nying 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 Ab∣solution 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 Ser∣vice, 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 exube∣rancy 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.

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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Mu∣saeus 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a true Hymne in laud of that God which made these curious bodies of men. This duty of naturall Pie∣ty, 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 con∣stantly retained to be said or sung in the Churches, I mean not on∣ly the daily lections of the Psalmes of David (which yet this Di∣rectory 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

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 Thanks∣giving. Of this kind is the Te Deum, a most Divine and admira∣ble Forme,* 1.24 called antiently, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a triumphant Song, gene∣rally 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 re∣ference to S. Augustines conversion from Manichaisme. If this be true, then sure is it one of those, the repeating of which mo∣ved S. Augustine to so much passion, that he faith in his Confes∣sions, 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 Chri∣stian a piece of praise and prayer, as any humane pen could con∣tribute 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 un∣der 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 administra∣tion 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. Chryso∣stomes 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 them∣selves, 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-be∣coming

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,* 1.25 (savouring much of the temper of that evill spirit on Saul, that was exorcized with Davids Musicke, and there∣fore 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 be∣ing, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 An∣tioch, as appears by* 1.26 Zozomen, and* 1.27 Theodoret, (and if we may believe* 1.28 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was the first that began that forme of Doxology, others using that other Forme of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 him∣self most approv'd of, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith his Epitomator of him) others (not as Gotofred mends his Copy, and reads it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but as the Oxford Manu∣script) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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

against Athanasius in the Councell of Antioch, An. Dom. 341. and by men of severall perswasions used in the Church of An∣tioch, as a Character, by which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they exprest their severall opinions, saith Zozomen, l. 3. c. 19. and l. 4. 27. & by so doing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 nar∣ration of Philostorgius, we have no reason to suspect any-thing, but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 be∣ing 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 an∣cient 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Ma∣cedonians) 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 no∣thing else.

[Sect 33] Having said this, 'twill not be needfull to adde concerning the fourth head, more then only the acknowledgement of my

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 princi∣ples, unlesse it be to gratify the Separatists, who are profest de∣nyers of one Article, that of the Holy Catholick Church, resolving the end and the effect of the Holy Ghost's descent to have been on∣ly 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, ap∣peares rather to be an interpretation of it, and so still the Se∣paratists must be the onely men in the Church fit to be conside∣red, 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 Pray∣er-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 re∣turne to another part, (as the antient Primitives had three Ser∣vices

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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 be∣comes 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 opini∣on 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 Pray∣er 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 obedi∣ence, 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 repea∣ted 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 necessa∣rily 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 er∣rand, 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 mea∣ning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And from thence the Fathers use a bold phrase in their Liturgies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I put thee to shame, i. e. importune thee, Basil. in Liturg. and in the Psal∣tery of the Greek Church, which hath many Prayers mixt with

it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there used, which both Hesychius and Suidas apply to an other matter, and explain it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, long, idle, unseasonable formes, such as Battus used in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his long-winded Hymnes so full of Tautologies, which Munster therefore rendreth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do not multiply words, unprofitably or unseasonably, 2. By the customes of the Heathens which Christ there referres to [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in their Bacchannals, from the noise of which they were call'd Evantes; such in Sophocles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. and especially in the Virgins Chorus of AEschylus's Tragedy, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where there are near an hundred Verses, made up of meer Tautologies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and an enumeration of the severall names of the Gods with unsignificant noyses added to them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Great is Diana of the Ephesians, and 3. by the designed end that Christ observes of that Heathen cu∣stome, 1. That they may be heard by that long noyse, for which Elius scoffes them, 1 King. 18, 27. Cry aloud, perhaps your

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 extrava∣gance.

[Sect 35] Of the Prayers for the King, the account will not bee much unlike, St. Paul commands that prayers, and supplicati∣ons, 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 or∣dinary daily service, (and only a versicle before as it were prooe∣miall to it) another in the Letany, another after the commande∣ments (of which though our book hath two formes together, yet both the Rubrick and Custome, gives us authority to inter∣pret, it was not meant that both should be said at once, but ei∣ther of the two chosen by the Minister,) another before the Communion, where the necessity of the matter, being de∣signed for the Church militant, makes it more then seaso∣nable 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 be∣fore

Good our Saviour, whose acceptation is reward sufficient to a∣ny action, and yet who never accepts but rewards also. 2. The practice of the antient Christians, set down by Tertull.* 1.29 Sacrifi∣camus pro salute Imperatoris pura prece, our prayers are sent up a pure sacrifice for the prosperity of the Emperor, and that quoties con∣veniebant, in another place, at every meeting or service of the Church, & precantes semper pro omnibus Imperatoribus, vitam pro∣lixam,* 1.30 Imperium securum, domum tutam, exercitus fortes, Senatum fidelem, populum probum, Orbem quietum, quaecun{que} hominis & Ca∣saris 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 pur∣pose, especially when they have occasion to justifie the fidelity of Christians to their unchristian Emperours, having no surer e∣vidence to give of that, then the frequency of their prayers for them, which they which thinke necessary to abbridge, or super∣cede, must give us leave by that indication to judge of somewhat else, by occasion of that to pick to observe their other demonstra∣tions 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 inso∣lence, 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

and commemorations, which 'tis apparent the Primitive Chri∣stians used, very early solemnizing the day of Christs resurrecti∣on, &c. and rehearsing the names of the Saints out of their Dip∣ticks, 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 Apo∣stles, (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 understan∣ding, 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 Christi∣an knowledge, and duties into us, the use of which to the igno∣rant is so great, that it may well be feared, that when the Festi∣valls, and solemnities for the birth of Christ, and his other fa∣mous passages of life and death, and resurrection and ascension, and mission of the Holy Ghost, and the Lessons, Gospells (and Col∣lects) 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 know∣ledge 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 Fe∣stivalls 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 demon∣strated to be turn'd poyson, all these wholesome designes, to be per∣fectly noxious, till ill or no examples, uncharitablenesse, schisma∣ticall cutting ourselves off from being fellow-members with the

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 there∣fore 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 them∣selves in a sense of their severall failings, and thereupon implore (every one for himselfe, and for others, even for the whole King∣dome) first Gods mercy for pardon for all that hath been com∣mitted 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 pre∣cept, 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 hum∣ble 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 in∣voked, the benefit would certainly be so great, and so illustri∣ous, that none but Satan, who is to be dethroned, and part with his Kingdome by that meanes, would ever deem it necessary to

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 conside∣rable part of the action, in the administring and receiving the Sacrament; the manner of it was thus. At their meetings for di∣vine 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 com∣mon table for all the brethren (and therefore in Ignatius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to celebrate the Feast, is to administer that Sacrament, being joyn'd there with the mention of Baptisme) rich and poor to eate together,* 1.31 no one taking precedence of other, or chal∣lenging a greater part to himselfe, by reason of his bringing more; this is discernible in Saint Pauls words, chiding the Co∣rinthians 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if he were at home eating his own private meale, with∣out respect to the nature of those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which were a com∣mon 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ceased, and the bringing of the fruits of the season, which were as a kind of first-fruit offering, was out-dated, whe∣ther by Canon of the Church, or by contrary custome, this man∣ner 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were to be joyn'd with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which belongs to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and he receiving it, gives laud and praise un∣to God, in the name of the Sonne and the Holy Ghost, and all the peo∣ple joyne in the Amen, then do the Deacons distribute that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the bread, over which he hath thus given thankes, and then, saith he, over and above, the richer sort, and every one

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 Wi∣dow, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Oblations, in the Councell of Laodicea, the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 se∣cond 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.* 1.32 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 accoun∣ted a pure sacrifice with God,* 1.33 as when St. Paul, saith he, mentions the acts of the Philippians liberality, he calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an acceptable sacrifice (and so Heb. 3. 16. to doe good and to commu∣nicate 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.* 1.34 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 Ca∣nons,

if 'twere not for my desire of brevity. Effectually St. Cy∣prian,* 1.35 Locuples & dives es, & dominicam celebrare te credis, & corbonam non respicis, qui in dominicum sine sacrificio venis, qui par∣tem de sacrificio quod pauper obtulit, sumis? Art thou rich, and thinkest thou receivest as thou oughtest, and respectest not the Cor∣ban, feedest on the poore mens Sacrifice, and bringest none thy selfe? and Saint Augustine to the same purpose;* 1.36 And 'tis worth ob∣serving 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 insti∣tuted 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 be∣longs 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 Scri∣pture 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 obla∣tious, 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

all Antients, but wholly omitted in this Directory (only a casu∣all 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 wor∣ship, say the Schoole-men. And beside, where it is used, as it ought, proves of excellent benefit (when prudent faithfull Of∣ficers have the dispensing of it) toward the supplying and preven∣ting the wants of all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 rea∣son 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 ne∣cessity 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 pre∣sented, and with Prayer received into the Church, and pronoun∣ced 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

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 utter∣ly 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 Di∣rectory 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 a∣ny convenient pond or river, as the Gospell, and after that Just. Martyr tells us,* 1.37 and is noted by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is literally, to dope over head in the water, and by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a swimming or diving place, by which the Fathers expresse the Font. But when Churches were built, then there was an erecti∣on also of Baptisteria, at first without, but after within the Churches, and those placed neare the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, Supersti∣tion 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 su∣perstitious, an unsignificant interdiction of it will be as much; and if the positive superstition be to be condemned, the negative must be so also.

[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 dire∣ctions 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 Cate∣chisme I might say somewhat, which would be worthy to be ob∣served 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 lar∣ger 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 ex∣plained (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 ano∣ther (which is most ordinarily for opinions) more piety and cha∣rity, 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 be∣ing not put in ballance with any other way of instructing youth in the Directory, but only sold or cast away for nought, and no mo∣ney, 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 consi∣der'd in this Directory.

[Sect 41] 11. For Confirmation, which (being a thing wherein the Bi∣shop 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

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 solemn∣ly 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 a∣ble 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 eve∣ry 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 ob∣ligation to that, which his Godfathers and Godmothers in Bap∣tisme promised in his name, and before all those reverend wit∣nesses, 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 re∣solution and promise so heightned with all those solemnities, will in any reason have a mighty impression on the Child, and an in∣fluence on his actions for ever after. And this being thus perfor∣med by him, the Bishop shall severally impose his hands upon eve∣ry such child (a Ceremony used to this purpose by Christ him∣selfe) 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 temptati∣ons or assaults, by way of prevention and speciall assistance, with∣out 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

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 ci∣vility, from falling into open enormous sins; and that the defa∣ming and casting out of this so blamelesse gainfull Order should be necessary or usefull to any policy, save only to defend the De∣vill from so great a blow, and to susteine and uphold his King∣dome, 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 disci∣pline (which I never heard with any colour produced) I shall ra∣ther 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 use∣lesse 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 oc∣casions, as also for the freeing us from the imputation of rude∣nesse 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 be∣come more malleable) to performe such laudable Christian Civi∣lities, 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 e∣vidence 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 ac∣knowledged, 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,

to think that because the continuing of circumcision was so for∣bidden 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 o∣ther customes of the Jewes, as 1. That it was prest by the Judai∣zing 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 impo∣sed 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 mea∣ning 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: a∣greeable to which is that of Ignatius in Ep. ad Magnes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. If we till now live according to the Law of the Jewes and circumcision of the flesh, we deny that we have re∣ceived grace, for the divinest Prophets lived according to Jesus Christ, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 presigni∣fie 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 re∣maines very possible, that a rite formerly commanded the Jewes, not as significative of the future Messias, but as decent in the wor∣ship of God, without any depending on it for justification, without any opinion that the Jewish Law obliges us, and without any feare

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 Pau∣lus 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the missi or messengers among the Jewes, and were by Christ our High-Priest sent abroad to all Nations to bring in (that peculi∣um, 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 e∣ven the two Sacraments are of this nature, Baptisme related to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, washings used by them at the initiating or admit∣ting 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 usu∣all among them. So the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Elders among the Jewes, are brought by the Apo∣stles to signifie an Order in the Church, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, colleges of many of them together, called by Ignatius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sa∣cred Societies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Counsellors and As∣sistants of the Bishops, and his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Ep. ad Trall: are pa∣rallell 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Treasurer or Steward among them, and conse∣quently

the place, where the goods which they were to distri∣bute were kept, is parallell to their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the treasury, and so the Bishop also, saith Grotius, is a transcript of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in the New Testament 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Adde unto these the Christian Cen∣sure of Excommunication answerable to their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (whe∣ther it were from sacred or onely from civill Assemblies among them, it matters little, for the civill among them may be accom∣modated to Ecclesiasticall among Christians, as in some of the fore-mentioned is acknowledged, and as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies primarily any kind of Assembly, and is so taken, Matth. 6. 5. is appropriated to a place of divine worship in o∣ther 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 ingrati∣tude in the Church, is more then ingenuous nature will suffer a∣ny Christian to believe, upon the bare authority of these As∣semblers.

[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 visitati∣on 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 Absolu∣tion at that time) and if with expressions of penitent hearts they desire it, the Sacrament also, are evidences so clear of this cu∣stome, that I shall not need produce any testimonies; those that are moved with the practice of Antiquity being sufficiently fur∣nisht

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 Chri∣stian 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 con∣trition for sinne, the speciall duty of that day and the ensuing sea∣son, 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 be∣ing 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 ei∣ther hearing or objecting against it, be enough to make it neces∣sary to be left out of our service, the Divell will never be in dan∣ger

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 ap∣pointed by men, and yet, when appointed, as constantly obser∣ved 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 Christiani∣ty, 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) repre∣hended, 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 pra∣ctice of the whole Church of God, till these dayes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 glutto∣ny 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 ge∣nerall 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,* 1.38 whereupon saith St. Je∣rome, Vnam quadragesimam sec: traditionem Apostolorum, &c. jejunamus, We fast the Lent according to the tradition of the Apo∣stles, 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

as it is an imparity opposite to the equalitie of Presbyters, is clear∣ly 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 can∣not 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 ac∣cidents 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 con∣sequent 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-ne∣cessary to precipitate these out of the Church of Christ, but ra∣ther wish that there were in our Liturgy some Service ap∣pointed of Lessons and Prayers for this purpose, to be used constantly on the dayes of Fast through those weekes.

[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 Assem∣blers 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 a∣ny the most moderate signification of the word, to own so tra∣gicall an Exit. The leafes which have been spent in this search, as it may seem unnecessarily, might perhaps have been better em∣ployed; 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 propo∣sed to us, is still in all policy, in all secular or Christian prudence most necessary. And therefore when we have considered the se∣cond 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 importu∣nity.

[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 Erecti∣on of her very Picture in some Churches, and solemnization of a day for her annuall remembrance, (by those who will not now al∣low any Saint, or even Christ himselfe the like favour) design'd to upbraid those wayes and reprove those thoughts. It seemeth now

'tis a season for these men to traverse the scene, to put off disgui∣ses, 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 Eliza∣beths Reformation. Some seeds we know there were of the pre∣sent practises transmitted hither from our Neighbour Discipli∣narians 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 wise∣dome 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 en∣couragements 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 up∣rightnesse 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 rea∣son why the Lawes by which that was done, should not still con∣tinue 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

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 discre∣tion, 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 con∣stantly used by the Presbyterians, (wheresoever they have ap∣pear'd) to pretend their care & zeale to liberty, that by that means they may get into power (like Absalom a passionate friend to ju∣stice, when he had an itch to be King; or like Deioces in Herodotus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 op∣pression and captivity of some other, and being it selfe in a just weighing of things the greatest* 1.39 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 in∣deed, 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 combu∣stible)

but now is a petty vulgar observation, that hath no influence or impression on any man, and therfore I scarce now think it wor∣thy 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 con∣cernes 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.

Notes

• * 1.1

  P. 202.
• * 1.2

  Ib.
• * 1.3

  P. 163.
• * 1.4

  ••. 106.
• * 1.5

  P. 41.
• * 1.6

  P. 42.
• * 1.7

  P. 43.
• * 1.8

  P. 44.
• * 1.9

  P. 48.
• * 1.10

  P. 49.
• * 1.11

  P. 50.
• * 1.12

  P. 55.
• * 1.13

  The same Constantine in his Palace imi∣tating the or∣ders of the Church, amōg other things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tendred Set Prayers, Euseb. de vit. const. l. 4. c. 17. And so it is said of the Nobles a∣bout him, that they used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prayers that the Emperour liked, and ••ere all brought by him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. to pray the same prayers all of them, e∣ven in private. c. 18.
• * 1.14

  Precum sol. 202. 312.
• * 1.15

  Acts and Moni pag. 1818.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 14. 12.
• * 1.17

  Mat. 10. 19.
• * 1.18

  P. 10
• * 1.19

  De div. Off▪ c. 10.
• * 1.20

  Vide Clav. in Sacr. Bos••. c. 1.
• * 1.21

  Cum hi motus corporis fieri nisi motu animi prae∣cedente non pos∣sint, eisdem rur∣s•••• exterius vi∣sibiliter factis ille interior in∣visibilis augetur. Aug. l. de cura pro mor. 5.
• * 1.22

  Chrysost lb.
• * 1.23

  Popului in Ec∣clesia sedendi potestatem non habit. Ideo re∣prehendi mere∣tur, quia apud Idola celebratur.
• * 1.24

  Telman in Ba∣sil. T. 1. p. 195.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 4. p. 753. l. 40. edit. Savil.
• * 1.26

  l. 3. c. 19.
• * 1.27

  l. 2. c. 24.
• * 1.28

  l. 18. c. 51.
• * 1.29

  Al Scap. c. 2.
• * 1.30

  Apol. c. 30.
• * 1.31

  Ep. ad Smyrn.
• * 1.32

  Dial. cum Tryph. p. 260.
• * 1.33

  l. 4. c. 34.
• * 1.34

  Apol. c. 39.
• * 1.35

  De op & Elec mos. p. 180.
• * 1.36

  Serm. de temp. 215.
• * 1.37

  Apol. 2. in fine.
• * 1.38

  Epist. 54. ad Marcellam.
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epist. ad Polycarp. Igna∣tio ad scripta.