View of the he New Directory, Chapter 1

View of the he New Directory · Chapter 1

CHAP. I.

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

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

Sect 2 To this concluſion infer'd upon theſe premiſes, I ſhall confidently make this return, 1. That the concluſion is as illogicall as any that an Aſſembly of wiſe men have ever acknowledged themſelves to be guilty of, no one of the three Motives being ſeverally of ſtrength to beare ſuch a ſuperſtructure, and therefore all together being as unſufficient; for if the concluſion were only of the prudence, or expedience, of taking it away, ſomewhat might be pretended for that inference from the premiſes, ſuppoſing p. 2them true: But when 'tis of neceſſity (and that twice repeated and ſo not caſually fallen from them) there muſt then be ſomewhat of precept divine in the premiſes to induce that neceſſity, or elſe it will never be induced: for I ſhall ſuppoſe it granted by them with whom I now diſpute, that nothing is neceſſary in the worſhip of God, but what God hath preſcribed, the neceſſity of precept being the only one that can have place in this matter, and the neceſſitas medii, being moſt improper to be here pleaded. But that there is no ſuch direct precept, ſo much as pretended to by thoſe three motives, it is clear, and as clear, that all together do not amount to an interpretative precept. For that a lawfull thing though preſt with manifold inconveniences ſhould be removed, is no where commanded the lawfull Magistrate, but left to his prudence to judge whether there be not conveniences on the other ſide, which may counterballance thoſe inconveniences; much leſſe is it commanded the inferiour Courts in deſpight of King and ſtanding Law. For what ever of expedience, and ſo of prudence might be ſuppoſed to interpoſe, that may be ſufficient to incline a Wiſe Magiſtrate to make a Law, but not any elſe, either to uſurpe the power of a Law-maker, or to do any thing contrary to eſtabliſh'd Lawes; there being nothing that can juſtify the leaſt diſobedience of Subjects to their Prince, or the Lawes of the Kingdom, but that obligation to that one ſuperiour Law of that higher Prince, our Father which is in heaven, which being ſuppoſed, 'tis not all the reſolutions and Covenants in the world that can make it lawfull for any ſo to diſobey, much leſſe neceſſary, any more, then the ſaying Corban in the Goſpell, i. e. pretending a vow will free the Child from the obligation of honouring or relieving his Father, or then Herod's vow made it lawfull to cut off the head of John the Baptiſt: and then how far the conſultation with thoſe Divines may induce that neceſſity, will upon the ſame ground alſo be manifeſt to any, eſpecially that ſhall remember, with what caution that Aſſembly was by the Houſes admitted to conſult, and with what reſtraints on them, and profeſſions, that they were call'd only to be adviſers, when they were required, but not to conclude any thing, either by a generall concurrence, or by that of a Major part, any farther then the reaſons which they ſhould offer them might prevaile with them; to which purpoſe p. 3it was ſo ordered, that if any one man diſſented from the reſt of their Divines, his opinions and reaſons were as much to be repreſented to the Houſes, as that other of the reſt of the Aſſembly.

Sect 3 By this I conceive it appears, that I have not quarrell'd cauſeleſly with the Logick of this concluſion, the premiſes pretending at moſt but motives of expedience, and ſo as unable to infer a neceſſity, as a Topicall argument is to demonſtrate, or a particular to induce an univerſall. That which I would in charity gueſſe of this matter, as the cauſe of this miſtake, is my not groundleſſe ſuſpition, that when the Presbyterians had prepared the premiſes, the Independents framed the concluſion, the former of theſe joyning at laſt with the other in a reſolution of taking away the Book, but only on prudentiall conſiderations; not out of conſcience of the unlawfulneſſe, and proportionably ſetting down thoſe reaſons but prudentiall reaſons; and the latter though reſtrained from putting conſcience into the premiſes, yet ſtealing it ſecretly into the concluſion, ſo each deceiving and being deceived by each other, I am not ſure that my conjecture is right in this particular, yet have I reaſon to inſert it. 1. Becauſe I find in many places of the Directory certain footſteps of this kind of compoſition and compliance, and mixture of thoſe ſo diſtant ſorts of Reformers. 2. Becauſe the Presbyterians which have ſformerly appeared both in other and in this Kingdome (whoſe copy theſe preſent reformers of that party hath tranſcribed) have conſtantly avowed the lawfulneſſe of Liturgy, and ſo cannot affirme any neceſſity of aboliſhing; witneſſe Calvin himſelfe (whom we ſhall anon have occaſion to produce) and the practiſe of his Church of Geneva, and neerer to our ſelves, witneſſe thoſe foure claſſes, which in Q. Elizabeths daies, had ſet themſelves up in this Kingdome. Theſe had made complaint to the Lord Burleigh againſt our Liturgy, and entertained hopes of obtaining his favour in that buſineſſe about the year 1585. he demanded of them, whether they deſired the taking away of all Liturgy, they anſwered, no, he then required them to make a better, ſuch as they would deſire to have ſettled in the ſtead of this. The firſt Claſſis did accordingly frame a new one, ſomewhat according to the Geneva forme: But this the ſecond Claſſis p. 4diſliked, and altered in 600. particulars; that again had the fate to be quarrell'd by the third Claſſis, and what the third reſolved on, by the fourth; and the diſſenting of thoſe Brethren, as the Diviſion of tongues at Babel, was a faire means to keep that Tower then from advancing any higher. Nay even for our neighbours of Scotland themſelves, what ever ſome of them of late have thought fit to do, ſince they became Covenanteers, (in animoſity perhaps and oppoſition to that terrible mormo, the Liturgy, ſent to them from hence) we know that they were Presbyterians formerly, without ſeeing any neceſſity of aboliſhing Liturgy.

Sect 4'Tis no newes to tell you that M. Knox wrote a Liturgy, wherein there is frequent mention of the daies of Common-Prayer; and among many other particulars, theſe enſuing, worthy your remarke. 1. Plain undiſguiſed confeſſions of ſuch faults, which this age, though as notoriouſly guilty of as they, will not put into publike formes, or leave upon record againſt themſelves, as, That for the pleaſure and defence of the French they had violated their Faith, P. 202.of breaking the leagues of unity and concord, which their Kings and Governours had contracted with their Neighbours, and again,Ib. that for the maintenance of their friendſhip, they have not feared to break their ſolemne oathes made unto others. To which I might adde,P. 163. from another Confeſſion, that Whoredome and Adultery are but paſtimes of the fleſh, crafty dealing deceit and oppreſſion is counted good conqueſt, &c. but that it would looke too like a Satyre againſt ſome part of that Nation at this time thus to ſpecifie. 2. Their great ſenſe and acknowledgment of obligations from this Kingdome of England, and not only prayers for continuance of peace between England and Scotland, but even execrations on all (and ſo ſure on thoſe their ſucceſſours of this age) which ſhould continue or contribute ought toward the breaking of it, the words are theſe. Seeing when we by our power were altogether unable, …. 106.&c. thou didſt move the hearts of our neighbours (of whom we had deſerved no ſuch favour) to take upon them the common burthen with us, and for our deliverance, not only to ſpend the lives of many, but alſo to hazard the eſtate and tranquillity of their Realme, Grant unto us that with ſuch reverence we may remember thy benefits received, that after this in our default, we never p. 5enter into hoſtility againſt the Nation of England, ſuffer us never to fall into that ingratitude and deteſtable unthankfulneſſe, that we ſhould ſeek the deſtruction nnd death of thoſe whom thou haſt made instruments to deliver us from the tyranny of mercileſſe ſtrangers, [the French.] Diſſipate thou the Counſells of ſuch as deceitfully travaile to ſtirre the hearts of either Realme againſt the other, let their malitious practiſes be their own confuſion, and grant thou of thy mercy, that love, and concord, and tranquillity may continue and encreaſe among the inhabitants of this Iſland, even to the coming of our Lord Jeſus Chriſt. 3. That ſome of their formes of words are directly all one with ours, others with ſome ſmall additions retaining our formes, as in the Prayer for the King, and the Exhortation before the Sacrament, and the adjuration of the Parties to be married will appeare. 4. That on their day of Faſt (though that be with great care provided and ordered to be the Sunday twice together, quite contrary to the Canons and cuſtome of the Primitive Church, yet) 'tis then appointed, that the Miniſter with the People ſhall proſtrate themſelves, &c. a poſture of moſt humble bodily adoration, made to reproach thoſe who will not ſo much as recommend or direct any one kind of corporall worſhip or geſture of humiliation in all their Directory. The inlarging to this mention of particulars I acknowledge to be a digreſſion. But the preſenting to your knowledge or remembrance this Scottiſh Liturgy is not; By which ſuperadded to the former, and by much more which might from other Churches be added to that, it briefly appears what is or hath been the uniforme judgment of the Presbyterians in this matter, directly contrary to the concluded neceſſity of aboliſhing.

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

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

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

1. That there are no ſuch inconveniencies.

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

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

Sect 9 Not 1. to Reformation, for Reformation is as contrary to abolition of what ſhould be reformed, as cure to killing; and if it be replyed, that the abolition of Liturgy, as unlawfull may be neceſſary to the reforming of Religion, I ſhall yeeld to that reply on that ſuppoſition, but then withall adde, that Liturgy muſt firſt be proved unlawfull, and that teſtified from divine infallible principles; p. 7which becauſe it is not thorow this whole Book ſo much as pretended, both that and the ſecond ſuggeſtion from the Word of God muſt neceſſarily be diſclaimed, and then the example of the beſt reformed Churches will ſoon follow, not only becauſe all other Reformed Churches ordinarily known by that Title, have ſome kind of Liturgy, and that is as contrary to abolition, as the continuing of ours without any change, but becauſe no Reformation is to be preferr'd before that which cuts off no more then is neceſſary to be cut off, and which produces the Scripture rule, the ſword of the Spirit for all ſuch amputations; and therefore the Church of England, as it ſtands eſtabliſhed by Law is avowable againſt all the Calumniators in the world, to be the beſt and moſt exemplary reformed; ſo farre, that if I did not gueſſe of the ſenſe of the Covenant more by the temper then words of the Covenanteers, I ſhould think all men, that have Covenanted to reforme after the example of the beſt Reformed Churches, indiſpenſably obliged to conforme to the King-Edward, or Queen Elizabeth-Engliſh Reformation, the moſt regular perfect pattern that Europe yeeldeth.

Sect 10 As for the truth of the laſt affirmation that they have conſulted with the Divines called together to that purpoſe, although I have no reaſon to doubt of it, yet this I know, that very many of the learned'ſt there preſent, were, immediately before their imbarking in that imployment, otherwiſe minded, and that therefore ſo ſuddain an univerſall change of minds ſavours either of ſome ſtrong charme, or ſtrange inconſtancy, and I ſhall make bold to aske this Queſtion of that whole number of Divines, whether I ſhould do them wrong in affirming, that there yet are not ten Divines in that number that think all Liturgy unlawfull, and conſequently that it was neceſſary (not to reforme, but) to aboliſh our Booke, which is the ſtile of the Ordinance. If this challenge of mine may not be anſwer'd with a plain punctuall ſubſcription of ſo many to the condemnation of all Liturgy as unlawfull, I am ſure this is an Argument, ad homines, unanſwerable. And the ground of my challenge, and of my ſpecifying that number, is the relation we have oft had of the but ſeven diſſenting Brethren, i. e. the but ſo many of the Independent Party among them, which upon my former ground I now ſuppoſe the p. 8only mortall enemies to all Liturgy. But if I am miſtaken, and this be the common ſenſe of thoſe Aſſemblers; then have I reaſon to add to my former complaints this other of their ſo over-cautious expreſſions, which through this whole Book hath not once intimated either the whole or any part to be unlawfull, but only quarrel'd the inconveniencies, which ſuppoſe it otherwiſe to be lawfull.

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

Sect 11 And firſt that the abolition of Liturgy cannot have ſo much as a benigne influence on the State, much leſſe be neceſſary to the proſperity of it, I ſhall inferre only by this vulgar aphoriſme, that any notable or grand mutation, if from ſome higher principle it appear not neceſſary to be made, will be neceſſary not to be made, at leaſt not to be made foreign, altogether, but only by degrees and prudent diſpenſings. I ſhall not any farther enlarge on ſo plain a theme, then to mention one proportion or reſemblance of this truth in the naturall body obſerved by the Phyſitians in the cure of an hydropicall patient, who, when the body lyes covered with ſuch a deluge of water, that it proves neceſſary to make ſome ſluce to let out the burthenous ſuperfluity, p. 9do not yet proceed by any looſe way of letting out all at once, becauſe the violent effluvium, or powring out of Spirits conſtantly conſequent to that, would certainly deſtroy the Patient, and endanger him on dry ground, as much, or more, then in the midſt of thoſe waters; but the method is a foreign, the making ſo ſmall a hole in the skin, that ſhall drain the body by inſenſible degrees by drawing out a little at once, and never above a pint at a time, though many gallous are deſigned to paſſe by this way of evacuation. I ſhall adde no more to this reſemblance, but that the totall violent illegall abolition of Liturgy in a ſetled Church, is certainly of this nature, and being ſuperadded to the change of the Government into a Forme quite contrary to that which for 1600 years hath prevailed in the univerſall Church of Chriſt, there ſetled by the Apoſtles, may be allow'd the ſtile of inſignis mutatio; a mutation of ſome conſiderable importance to a Chriſtian State, which being admitted altogether without any preparative alleviating ſteps, will (by the rapid ſuddain motion at leaſt, if there were nothing elſe) have a dangerous influence upon the whole body, of which the cunningeſt diviner cannot at this inſtance foreſee the effects, or prevent the emergent miſchiefes which ſucceeding times may diſcover. If it be ſaid, that this abolition is now neceſſary to conclude the preſent Warre, and that be affirmed to be the Politick neceſſity here meant, I anſwer, that if it were able to do that, I ſhould acknowledge it the ſtrongeſt argument that could be thought on to prove it Politically neceſſary, this Warre being ſo unneceſſarily deſtructive, and any thing that could rid us of that, ſo ſtrongly convenient, that if Conſcience would permit the uſe of it, I ſhould allow it the title of neceſſary. But to make ſhort of this, no man can believe that theſe Armies were raiſed or continued to ſubdue the Common Prayer-Booke, for, beſides that there was a time when 'twas found neceſſary for the Houſes to declare, that they had no deſign to take away that Book, for feare the People ſhould be diſobliged by it, and another when the Earle of Eſſex his Army expreſt ſome kindneſſe to it; 'Tis now confeſt by the pretenders of both Perſwaſions, Presbyterians and Independents, one that they doe not, the other that they muſt not take up Armes for Religion, and ſo that kind of politicall neceſſity of p. 10aboliſhing the Book is, and by themſelves muſt be diſclaimed alſo.

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

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

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

2. Outward or bodily worſhip.

3. Vniformity in performing Gods ſervice.

4. The Peoples bearing ſome part in the ſervice.

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

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

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

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

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

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

4. The Confeſſion of the Faith in the Creeds.

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

p. 116. The obſervation of the divers Feaſts commemorative, not only of Chriſt, but of Saints departed, and aſſigning Services, Leſſons, Epiſtles, and Goſpels, and Collects to them.

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

8. The order of the Offertory.

9. Private Baptiſme.

10. A preſcript forme of Catechiſme.

11. Confirmation.

12. The ſolemnities of burying the dead.

13. Thankeſgiving after Child-birth.

14. Communion of the ſick.

15. The Service containing the Commination.

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

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

Sect 14, And firſt for the preſcribing of Formes of Prayer, or Liturgy it ſelfe, we ſhall referre it to judgment whether it be neceſſary in Eccleſiaſticall Policy, i. e. ſtrongly conducing to the benefit and edification of a Church to interdict or baniſh it out of the Kingdome, when we have propoſed theſe few things concerning it. 1. The example of God himſelfe and holy men in the Old Teſtament, preſcribing ſet Formes of bleſſing the People to be uſed daily by Aaron and his Sonnes, Numb. 6. 23. The Lord bleſſe thee and keep thee, &c. ſet Formes for the People to uſe themſelves, Deut. 26. 3. 5. Thou ſhalt ſay before the Lord, A Syrian, &c. as alſo at the going out of their Armies, Deut. 20. 3. and of Thankeſgiving, Exod. 15. 1. made by Moſes, and it ſeems learnt by heart by all the people; and in the ſame words uſed again by Miriam, v. 21. and ſo it appears; Iſa. 38. 20. that Hezekiah did not only forme a ſet thankeſgiving, but uſed it all the daies of his p. 12life, and the ſame Hezekiah, 2. Chron. 29. 30. in his thankeſgiving commanded the Levites alſo to ſing praiſes to God with the words of David and Aſaph, i. e. Formes already prepared to his hand by thoſe ſacred Pen-men.

Sect 15 2. The practiſe of the Jewes ſince Ezra's time conſtantly uſing ſet Formes of Prayer by way of Liturgy; For this I ſhall produce no other proofe then the teſtimony of a learned Member of their Aſſembly, M. Selden in his notes on Eutychius, vouching all his affirmations out of the ancient records of the cuſtomes of the Jewiſh Nation, from whom, that they may be of authority with you, I ſhall tranſcribe theſe ſeveralls, That certain formes of praying, which were to be uſed by every one daily by Law, or received cuſtome, were inſtituted by Ezra and his houſe, P. 41.i. e. his conſiſtory. That the Jewes about the end of the Babyloniſh Captivity had their ancient manners as well as language ſo depraved, P. 42.that without a Maſter they either were not able to pray as they ought, or had not confidence to do ſo. And therefore that for the future, they might not recede either in the matter of their prayers (through corruption) or expreſſion (through ignorance) from that forme of piety commanded them by God, this remedy was applyed by the men of the great Synagogue, Ezra and his 120. Collegues, (where by the way is obſerveable one ſpeciall uſe and benefit of ſet Forms, not only to provide for the ignorance, but to be an hedge to the true Religion, to keep out all mixtures or corruptions out of a Church: To which purpoſe alſo the Councells in the Chriſtian Church have deſigned ſeverall parts which we ſtill retain in our Liturgy, a reall and a valuable benefit if it were conſidered.) That of this kind there were 18. Prayers or Benedictions call'd in the Gemarae compoſed or appointed Prayers, P. 43.That the three firſt of theſe, and the three laſt reſpected the glory of God, the twelve other intermediate were ſpent on thoſe prime things that were neceſſary, either to the whole People or every particular man, (proportionable to which perhaps it is, that our Saviour who accommodated moſt inſtitutions of his Baptiſme and his laſt Supper, &c. to the cuſtomes of the Church, did alſo deſigne his prayer, as it is ſet downe in Matthew, though not according to the number of the Jewiſh prayers, yet to the generall matter and forme of them, the three firſt branches of it, and the concluſion, which may paſſe for three p. 13branches more, referriug to the glory of God and the other intermediate to our private and publike wants.) That theſe Prayers were to be learnt by every man, that the Prayers of the unskillfull might be as perfect as of the moſt eloquent. P. 44.That every act or praying was begun with Pſal. 51. 15. O Lord open thou our lips, and our mouthes ſhall ſhew forth thy praiſe (the very forme of words ſtill retain'd in Saint James his Liturgy, and in ours before the Introite) and concluded with Pſal. 19. the laſt verſe,P. 48. Into thy hands, &c. That of theſe 18. Prayers no one was to be omitted, that if any other were added, they were counted of, like free-will-offerings, as the other were anſwerable to the preſcribed, and were called by that name. That the additions might be made only in thoſe Prayers which concern their own wants, becauſe thoſe were capable of variation, but not to thoſe that concern'd God. P. 49.That on Sabboth and Feaſt-daies no man might uſe a voluntary prayer. That about the time of the Jewes deſtruction Gamaliel and his Sanhedrim added a 19. Prayer, and after him others, P. 50.ſo that at length the daily ſervice grew to an 100. Prayers. P. 55.That it is likely that the Pagans came to uſe their ſet Formes in their Sacrifice alſo, (and perhaps the Mahumedans too) by the example of the Jewiſh Church, for which he there referres the Reader to many Books of the Learned. I conceive the authority of this Gentleman hath not beene deſpiſed by the Houſe of Commons, and the Aſſemblers (when it hath chanced to agree with their deſigns or intereſt) and therefore I have thus farre, as an Argument ad homines, inſiſted on it.

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

Sect 17 4. The practiſe, not only of John the Baptiſt, who taught his p. 14Diſciples to pray, Luk. 11. 1. (which occaſioned Chriſts Diſciples to demand, and him to give them a forme of Prayer) but eſpecially of the Apoſtles, of which we find intimations 1. Cor. 14. 26. when you come together every one of you hath a Pſalme, which ſure referres to ſome of the Pſalmes of David or Aſaph, uſed then ordinarily in their devotions, (and that as even now I ſaid, authorized by the example of Chriſt himſelfe upon the Croſſe, who it is thought, repeated the whole 22. Pſalme, it is certaine the firſt verſe of it, My God My God why haſt thou forſaken me) and ſo certainly a ſet forme, and that of Prayer too (of which thankſgivings and Prayſes are a part.) But becauſe every one had his ſeverall Pſalme, it is therefore reprehended by the Apoſtle, as tending to confuſion, and by that conſequence, Saint Pauls judgment is thence deducible for the joyning of all in the ſame form, as being the only courſe tending to edification in the end of that verſe, and then ſure 'twould be hard, that that which the Apoſtle conceived the only courſe for edifying, ſhould now be neceſſary to be turn'd out of the Church, as contrary to edification. Farther yet, 'tis clear by text, that the Apoſtles when they met together, to holy duties (ſuch are Faſting, Prayer, receiving the Sacrament) continued very long time, ſometimes a whole day together. This being too much to be alwaies continued in the Church, and unſuteable to every mans buſineſſe, is ſaid to have been the occaſion that S. James firſt made choice of ſome ſpeciall Prayers moſt frequently by them uſed, which was after called his Liturgy, which (or ſome other in the diſguiſe of that) the Greek Church ſtill uſe on ſolemne daies. This alſo being of the longeſt for every daies uſe, St. Baſil is ſaid to have ſhortned, and that again St. Chryſoſtome; how certain theſe reports are, I ſhall not take upon me to affirme, but only adde, that the Greek Church, who are moſt likely to know the truth of it by their records, do retain all theſe three Liturgies, and would loudly laugh at any man that ſhould make doubt whether St. James, S. Baſil, and S. Chryſoſtome, were not the Authors of them. 2. That the judgement of that Church (if they are deceived alſo, and may not be thought worthy to be heeded by our Aſſemblers) is yet an argument of great authority to any prudent man, if not that theſe Liturgies were purely the ſame with thoſe that were written p. 15by that Apoſtle, and thoſe holy men, yet that there were ſuch things as Liturgies of their penning. The like might be added of that ſhort forme of St. Peters, which alone they ſay was uſed in the Roman Church for a great while, till after by ſome Popes it was augmented, and the ſame of St. Marks Liturgy. I am ſure S. Auguſtine ſpeaking of ſome formes retained in the Church, and ſtill to be found in our Liturgy, particularly that of Surſum corda, Lift up your hearts, &c. ſaith, that they are verba ab ipſis Apoſtolorum temporibus petita, words fetcht from the times of the Apoſtles, which ſuppoſes that they did uſe ſuch Formes. And for that particular mention'd by S. Auguſtine, it is agreeable to the Conſtitutions of the Apoſtles, l. 8. c. 16. (which collection if it be not ſo antient as it pretends, doth yet imitate Apoſtolicall antiquity) and ſo in S. James's, and Baſils and Chryſoſtomes Liturgy in the ſame words with our Booke as farre as to the word [bounden] and for many other ſuch particular Formes uſed by us, we find them in Cyril of Hieruſalems Catechiſme, one of the antienteſt Authors we have, and then that it ſhould be neceſſary for the Church to turne out what the Apoſtles had thus brought into it, will not eaſily be made good by our Aſſemblers.

Sect 18 5. The practice of the univerſall Church from that time to this, which is ſo notorious to any that is converſant in the writings of the Antient Fathers, and of which ſo many teſtimonies are gathered together for many mens ſatisfaction by Caſſander, and other writers of the Liturgica, that 'twere a reproach to the Reader to detain or importune him with teſtimonies of that nature. To omit the practice of**The ſame Conſtantine in his Palace imitating the orders of the Church, amōg other things, foreign, tendred Set Prayers, Euſeb. de vit. conſt. l. 4. c. 17. And ſo it is ſaid of the Nobles about him, that they uſed foreign, Prayers that the Emperour liked, and …ere all brought by him, foreign, &c. to pray the ſame prayers all of them, even in private. c. 18. Conſtantine, who preſcribed a forme for his Souldiers (a Copy of which we have in Euſeb. de vit. Conſt. l. 4. c. 20.) I ſhall only mention two grand teſtimonies for ſet Formes, one in the 23. Canon of the third Councell of Carthage, Quaſcun que ſibi preces aliquis deſcribet non iis utatur, niſi prius eas cum inſtructioribus fratribus contulerit, No man may uſe any Prayers which he hath made, unleſſe he firſt conſult with other learneder Chriſtians about them, and the other more punctuall, Concil. Milev. c. 12. Placuit ut preces quae probatae fuerint in Concilio ab omnibus celebrentur. Nec aliae omninò dicantur in Eccleſia, niſi quae à prudentioribus tractantur, vel comprobatae in p. 16Synodo fuerint, ne fortè aliquid contra fidem, aut per ignorantiam, aut per minus ſtudium ſit compoſitum. It was reſolv'd on, that the Prayers that were approv'd in the Councell ſhould be uſed by all, and that no other ſhould be ſaid in the Church but thoſe that had been weighed by the more prudent, or approv'd in a Synod, leſt any thing, either through ignorance or negligence ſhould be done againſt the Faith. Inſtead of ſuch Citations (and becauſe whatſoever argument is brought from that Topick of Eccleſiaſticall tradition, is now preſently defamed with the title of Popiſh and Antichriſtian, becauſe forſooth Antichrist was a working early in the Apoſtles time, and every thing that we have not a mind to in antiquity, muſt needs be one of thoſe works) I ſhall rather chuſe to mention another, as a more convincing argument ad homines, and that is,

Sect 9 6. The judgement and practice of the Reformed in other Kingdomes, even Calvin himſelfe in ſeverall ample teſtimonies, one in his Notes upon Pſal. 20. 1. another in his Epiſtle to the Protector. I ſhall not give my ſelfe licenſe to tranſcribe theſe, or multiply more ſuch Teſtimonies, only for the honour not only of Liturgy in generall, but particularly of our Liturgy, 'twill be worth remembring that Gilbertus a German, Precum ſol. 202. 312.many years ſince, in a book of his, propounds our Book of Prayer for a ſample of the Formes of the ancient Church; And for the purity of it, and thorough Reformation, that Cranmer procured the King Edwards Common-Prayer-Book to be tranſlated into Latine, and ſent it to Bucer, and required his judgment of it, who anſwer'd, that there was nothing in it, but what was taken out of the Word of God, or which was not againſt it, commodè acceptum, being taken in a good ſenſe, ſome things indeed, ſaith he, quae niſi quis, &c. unleſſe they be interpreted with Candor, may ſeem not ſo agreeable to the Word of God, and which unquiet men may wreſt unto matter of contention. As may be ſeen at large in Bucers Scripta Anglicana. Upon this occaſion that Book of King Edwards was again ſurvey'd, and in thoſe particulars, that were ſubject to ſuch Cavils, corrected. After which time the quarrells about that Book were generally with the Papiſts (not ſo much with the oppoſite extreame) and therefore John Ould in Queen Maries daies wrote againſt them in defence of it, and of the King Edwards Reformation. p. 17And Cranmer made a challenge, that if he might be permitted by the Queen to take to him P. Martyr, and foure or five more, they would enter the liſts with any Papiſts living, and defend the Common-Prayer-Book to be perfectly agreeable to the Word of God, and the ſame in effect which had been for 1500. years in the Church of Chriſt. This for the reputation of the Book. Then for the fruit and benefit that by the uſe of it redounded to Chriſtians, take an eſſay by M. John Hullier, Fellow of Kings Colledge in Cambridge, who was Martyr'd in Queen Maries daies, Anno 1557. and being at the ſtake, among many other Books that were thrown into the fire to him, it happened that a Common-Prayer-Book fell between his hands, which he joyfully receiving opened, and read till the flame and ſmoke ſuffered him not to ſee any more, and then he fell to prayer, holding his hands up to Heaven, and the Book betwixt his armes next his heart, thanking God for that mercy in ſending him it, the relation is M. Foxes, Acts and Moni pag. 1818.and from thence the plea authentick, that the tree that bare wholſome fruit, ſhould not be cut down by the Law, Deut. 10. 20. even when Warre was to be made on a City, and as Maimon: addes l. de Idol. though it were worſhipt for an Idol, and if that which was then of ſo dear eſteem be now ſo neceſſary to be caſt out, it is an ill indication of the times into which we are fallen.

Sect 20 7. The reaſons on which the very Heathens themſelves took up the ſame practice, which was uniuerſall (it ſeems) through all the World, more Catholick then the Church it ſelfe. To this purpoſe beſide thoſe Authors which M. Selden referres to, I ſhall only adde theſe three teſtimonies, firſt of Plato, l. 7. de leg. where he commands, That whatever Prayer or Hymnes the Poets compoſed to the Gods, they ſhould firſt ſhew them to the Prieſts (as if they were in a manner leprous till then) before they publiſht them, leſt they ſhould aske evill things instead of good, (an infirmity th…t theſe daies are very ſubject unto) The ſecond in Thucyd. l. 6. p. 434. foreign. 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 p. 20praeire & 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,foreign, Act. 14. 12.Acts 14:12 like the Heathen Mercury be the God of eloquence, and be thought to deale in the words only) or why the promiſe of dabitur in illâ horâ, Mat. 10. 19.Matt 10:19it ſhall be given you in that houre, ſhould not be as full a promiſe for matter, as for expreſſions; eſpecially when that Text forbids care or proviſion, foreign, not only how, but what they ſhould ſpeake, and the promiſe is peculiarly for the foreign, 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 onelyonly the matter of their anſwer; and they themſelves were left to put it in Forme of words, there is nothing in that Text againſt that aſſertion; and that it was ſo in their penning of the New Teſtament, many probable Arguments might be produced if it were now ſeaſonable,) and conſequently, why the preſcribing of one ſhould not be unreaſonable in them, that condemne all preſcribing of the other, I confeſſe is one of thoſe things, which my charity hath made me willing to impute to the ſhortneſſe of diſcourſe, becauſe I am unwilling p. 19to lay any heavier charge upon it.

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

Sect 23 Secondly, for outward bodily worſhip 'tis particularly prohibited by the Directory at one time, at the taking of our ſeates or places when we enter the Aſſembly, P. 10(directly contrary to that of Iſidor, De div. Off▪ c. 10.ſi quis veniat cum lectio celebratur adoret tantùm Deum, if any come in when the Leſſon is a reading, let him only performe adoration to God, and hearken to what is read) and never ſo much as recommended at any time, nor one would think, permitted in any part of their publick ſervice, like the Perſians in Strabo l. 15. that never offer'd any part of the fleſh to the Gods in their ſacrifices, kept all that to themſelves, foreign, ſuppoſing the Gods would be content with the ſoules, which in p. 20the blood were powred out and ſacrificed to their honour, foreign, they ſaid that the Gods wanted and deſired the ſoules for a ſacrifice, but not any thing elſe; of which People Herodotus l. 1. hath obſerved that they had neither Temples nor Altar, and laugh'd at them which built either, but went to the top of ſome hill or other, and there ſacrificed, preferring ſuch naturall Altars before any other. The former of theſe is the avowed Divinity of theſe men (and might perhaps have been attended with the latter too, were it not that there be ſo many Churches already built conveniently to their hands.) Inſtead of which, our Liturgy hath thought fit not only to recommend but preſcribe bodily worſhip, firſt by directing in the Rubrick what part of ſervice ſhall be performed kneeling, then by reading the Venite, where all encourage and call upon the others to worſhip, and fall down, and kneele, &c. to worſhip, i. e. adore, which peculiarly notes bodily worſhip, and ſo ſurely the falling down, and kneeling before the Lord. And of this I ſhall ſay, that it is 1. An act of obedience to that precept of glorifying God in our bodies, as well as ſouls. 2. Atranſcribing of Chriſts Copy, who kneeled, and even proſtrated himſelfe in Prayer: of many holy men in Scripture, who are affirmed to have done ſo (and that affirmation written for our example) and even of the Publican, who though ſtanding, yet by ſtanding a far off, by not looking up, by ſtriking his breaſt, did clearly joyn bodily worſhip to his prayer, of [Lord be mercifull to me a ſinner] uſed at his coming into the Temple,Vide Clav. in Sacr. Boſ…. c. 1. and in that poſture thrived better then the Phariſee in his loftier garbe, went away more juſtified, ſaith our Saviour, as a veſſell at the foot of a hill, will (ſay the Artiſts) receive and contain more water, then the ſame or a like veſſell on the top of it would be able to do (and he that ſhall do the like, that ſhall joyn adoration of God, and nothing but God, to the uſe of that or the like fervent ejaculation at his entrance into Gods houſe, will ſure have Chriſts approbation of the Publicans behaviour to juſtify him from any charge of Superſtition in ſo doing) and beſides 3. The moſt agreeable humble geſture, and ſo beſt becoming, and**Cum hi motus corporis fieri niſi motu animi praecedente non poſſint, eiſdem rurſ… exterius viſibiliter factis ille interior inviſibilis augetur. Aug. l. de cura pro mor. 5. evidencing and helping the inward performance of that moſt lowly duty of Prayer, and conſequently that it p. 21may be charg'd with blaſphemy; as well and as properly, as with ſuperſition, and probably would be ſo, if the latter were not the more odious of the two: and indeed why kneeling or bowing ſhould be more lyable to that cenſure, then either mentall or orall prayer, there is no reaſon imaginable, it being as poſſible that one may be directed to a falſe object (and ſo become Idolatrous, or ſuperſtitious in the true notion of thoſe words (as they denote the worſhip of Idols, or dead men, foreign, or ſuperſtites) as the other, and (for the improper notion of Superſtition) the one again as much capable of being an exceſſe in Religion (the mind or tongue being as likely to enlarge and exceed as the body) or of uſing a piece of falſe Religion, as the other, the bodily worſhip duely performed to God, being the payment of a debt to God (and no doubt acceptable, when 'tis paid with a true heart) and no way an argument of want, but a probable evidence of the preſence and cooperation of inward devotion, as I remember Nazianzen ſaith of his Father, Or. 8. foreign, he ſhewed a great deale in the outſide, but kept the greater treaſure within in the inviſible part. And on the other ſide, the ſtiffeneſſe of the knee, an argument of ſome eminent defect, if not of true piety, yet of ſomewhat elſe, and Chriſts prediction, Joh. 4. that the time ſhould come that the worſhippers ſhould worſhip God in ſpirit and truth, (being not ſet in oppoſition to bodily worſhip, but to the appropriating it to ſome ſingular places, Jeruſalem, or that Mountain) not producible as any apology or excuſe for ſuch omiſſion. To theſe briefe intimations I ſhall need adde no more, when the concluſion that I am to inferre is ſo moderate, being only this, that it is not neceſſary to turn all bowing or kneeling, or bodily worſhip out of the Church, (were there any ſuperſtition in any one or more geſtures, this were too great a ſeverity, to mulct the Church of all, above the proportion of the moſt unlimited arbitrary Court, whoſe amercements muſt alwaies be within the compaſſe of ſalvo contenemento, which this will not be, if there be no competency of bodily worſhip left behind) and that the Liturgy doth better to preſcribe it at fit times, then the Directory to omit all mention of it at all times, unleſſe by way of diſlike and prohibition. Which concluſion will be the more eaſily evinced againſt p. 22them, by asking them whether in their Family-Parlour-Prayers, or in their private Cloſet Prayers, they do not approve and practice that geſture; which as I believe in charity they do, ſo I muſt from thence inferre, that by them the Houſe of God, is the only place thought fit to be deſpiſed. And if it be replyed, that the Directory forbids not kneeling, but only commands it not, leaving it free to uſe or not to uſe, I anſwer, 1. That the effect of this liberty is very remarkeable among them, and equall to that of a prohibition, no man almoſt of their perſwaſion ever kneeling in their Churches. 2. That the never ſo much as recommending it, is very near a forbidding of it. 3. That bowing or adoration is directly forbidden once (which, by the way, is as much the defining of a Ceremony, viz. that of ſtanding or going upright, and ſo as contrary to the Independents perſwaſions, and to the great clamorous complaint for Liberty in Ceremonies, as any preſcription of kneeling or bowing can be.) 4. That kneeling alſo is at the receiving of the Sacrament forbidden, by neceſſity of conſequence, ſitting being preſcribed, and therefore that that reply or excuſe is falſe alſo. And ſo now what ſpeciall advantage this is like to bring in to this Church of ours, to have the Bodies of negligent, or prophane, or Factions men left (without any ſo much as an admonition) to their own inclinations, and ſo what depth of Eccleſiaſticall policy there was which made this change ſo neceſſary, I deſire may now be judged.

Sect 24 Thirdly, For uniformity in that Service; (which our Liturgy labours to ſet up, by preſcribing the manner of it, but the Directory hath taken away by leaving all to the chance of mens wils, which can no more be thought likely to concurre in one forme, then Democritus's Atomes to have met together into a world of beautifull Creatures, without any hand of providence to diſpoſe them) it hath certainly the approbation of all wiſe men, and command of S. Paul, 1. Cor. 14. 40. in that grand place, Let all things be done decently and in order. Of which I conceive the clear importance to be, that all be done in the Church according to cuſtome and appointment. The former implyed in foreign, (cuſtome being the only rule of decency, and therfore the indecency of wearing long haire, is proved by being againſt nature, i. e. ſaith p. 23Suidas in the Scripture phraſe, foreign, a cuſtome of ſome continuance in that place, and thereupon S. Paul thinks it enough againſt au Eccleſiaſticall uſage, and that which might ſuperſede all ſtrife about it, 1. Cor. 11. 16. [we have no ſuch cuſtomes, &c.] and the latter in plain words foreign, according to order or appointment (for ſo the words literally import) and then upon theſe two grounds is uniformity built, and neceſſarily reſults, where all that is done in the Church, is ruled by one of theſe, by cuſtome or by Law, which being here commanded by Saint Paul, is a proofe of the more then lawfulneſſe of foreign preſcription of Ceremonies in a Church, and of uniformity therein. And then what neceſſity there is or can be that St. Pauls command ſhall be ſo neglected, all care of uniformity ſo diſclaimed, all foreign, conſtitution, or ordinance, for any Eccleſiaſticall matter (unleſſe their ordinance againſt all ſuch conſtitutions) ſo ſolemnly diſavowed, it will be hard to imagine, or gueſſe, unleſſe it be on purpoſe to obſerve M. Prynnes rule of Conforming the Church to the State, to fill one as full of diſorder and foreign, and confuſion as the other. I remember a ſaying of Socrates which Plato and Cicero record from him, Mutatâ Muſicâ mutantur & mores, that the change of a kind of Muſicke, had a great influence on mens minds, and had a generall change of manners conſequent to it, I conceive uniformity in Gods ſervice to be parallell to Muſick, being it ſelfe an outward concord or harmony of the moſt different affections; and that that ſhould be not only changed, but loſt, I cannot underſtand any neceſſity, unleſſe it be that ſome ſuch like effects may be wrought in Religion alſo.

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

Sect 26 As for the Letany, wherein the People are more exerciſed then in any other part of the Service, 'tis certainly deſigned to make it more proportionable to the title beſtowed on it by the Antients of foreign, earneſt or intenſe Prayer, and in Methodius, foreign, earnest Petitions, (and in the Greek Liturgies ſimply foreign, intenſe or earneſt) from Act. 12. 5. Luk. 22. 44. This continuall joyning of the people in every paſſage of it, tending very much both to the improving and evidencing that fervor and intenſion, which can never be more neceſſary then throughout that Service; of which I ſhall in paſſing ſay theſe three things, and juſtify them againſt any gain-ſayer, that there is not extant any where, 1. a more particular excellent enumeration of all the Chriſtians either private or common wants, as farre as is likely to come to the cogniſance of a Congregation: nor 2. a more innocent blameleſſe Forme, againſt p. 25which there lyes no juſt objection, and moſt of the unjuſt ones that have been made, are reproachfull to Scripture it ſelfe, from whence the paſſages excepted againſt are fetcht, as that particularly of Praying for Gods mercy upon all men, from 1. Tim. 2. 1. nor 3. a more artificiall compoſure for the raiſing that zeale, and keeping it up throughout, then this ſo defamed part of our Liturgy; for which and other excellencies undoubtedly it is, (and not for any Conjuring or Swearing in it) that the Devill hath taken care that it ſhould drink deepeſt of that bitter cup of Calumny and Reviling, which it can no way have provoked, but only as Chriſt did the reproach of the diſeaſed man, What have I to do with thee? &c. when he came to exorcize and caſt out the Devill that poſſeſt him. And for this to be throwne out of the Church, ſure there is no other neceſſity, then there was that there ſhould be Scandals and Hereſies in it, onelyonly becauſe the Devill and his Factors would have it ſo.

Sect 27 5. For the dividing of Prayers into divers Collects or Portions, and not putting all our Petitions into one continued Prayer, theſe advantages it hath to give it authority. 1. the practice of the Jewes, whoſe Liturgy was diſpenſed into Leſſons, &c. and 18. Collects, or ſhort Prayers. 2. The example of Chriſts preſcribing a ſhort Forme, and in that, ſaith S. Chryſoſtome, foreign, teaching us the me aſure or length due to each Prayer of ours, Hom. de Annâ. f. 965. and ſetting a mark of Heatheniſme, Mat. 6. and of Phariſaiſme, Mat. 23. 14. on their long Prayers. 3. The advice of the Antients, who tell us S. Peters Forme, uſed for a great while in the Roman Church, was a ſhort one, and that Chriſt and S. Paul commanded us to make our Prayers,Chryſoſt lb. foreign, ſhort and frequent, and with little diſtances betweene. And ſo Ephiphanius, foreign: orat. c. 24. directs to offer our Petitions foreign, with all frequency; and Caſſian, de inſtit. mon. l. 2. c. 10. from the univerſall conſent of them, Vtilius cenſent breves orationes ſed creberrimas fieri, The way that is reſolved to be moſt profitable, is to have ſhort Prayers, but very thick or frequent. And he addes a conſideration which prompted them to this reſolution, Vt Diaboli inſidiantis jacula ſuccinctà brevitate vitemur, p. 26That 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 onelyonly the reputation of the labour and patience of ſpeaking or hearing ſo much in a continued courſe, in one breath as it were) will ſave us the paines of uſing more motives to perſwade any, that ſure it is not neceſſary to exchange this pleaſant eaſie courſe of our Liturgy, for the tedious toylſome leſſe profitable courſe in the Directory.

Sect 28 6. For the Ceremonies uſed in the ſeverall Services, much might be ſaid, as particularly for that of kneeling (in oppoſition to ſitting at the Lords Supper deſigned in the Directory:) 1. That it is agreeable to the practice of all Antiquity, who though they kneeled not, becauſe the Canon of the Councell of Nice, obliged all to ſtand in the Church between Eaſter and Whitſuntide, or on the Lords day all the yeare long, (which by the way abſolutely excludes ſitting, Popului in Eccleſia ſedendi poteſtatem non habit. Ideo reprehendi meretur, quia apud Idola celebratur.as alſo doth that ſaying of Optatus l. 4. That the People may not ſit in the Church, and of Tertullian, l. de Orat. c. 12. That 'twas an Heathen cuſtome to ſit in the Church, and therefore ought to be reprehended;) yet uſed the Prayer-geſture at receiving, i. e. bowing their bodies and heads, which the Fathers call adoration: kiſſing of the hand, is the propriety of the Latine word, but but the ordinary denotation of it, bowing the body, the foreign, which is more then the former, the cultus major, among the Learned; For as Herodotus obſerves of the Eaſtern Nations, that the manner of equalls, was to kiſſe one another at meeting, of inferiours to kiſſe the hand of the Superiour, but of the Suppliants or Petitioners, that would expreſſe the greateſt humility to bow themſelves before him, ſo was this laſt of the three continued among the primitive Chriſtians in their Services of the greateſt piety and humility, Climacus, p. 298. foreign, 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 p. 27only at the Paſſe-over, from which this Supper of the Lord was diſtinct, and was celebrated by bleſſing, and breaking, and giving the bread, &c. to which ſome other geſture might be more proper, and more commodious, and becauſe Chriſts geſture in that is no more obligingly exemplary to us, then his doing it after Supper was to the Apoſtles, who yet did it Faſting, Act. 13. 2. and generally took it before the agapae, and as by Plinies Epiſtle it appears, ſo early in the morning, that the Congregation departed and met again, ad capiendum cibum promiſcuum, to take their meales together. As alſo 3. that the contrary geſture of ſitting, as it was, not many years ſince, by a full Synod of Proteſtants in Poland forbidden, if not condemned, becauſe they found it uſed by the Arrians, as complying with their opinion, who hold our Saviour to be a meer Creature, ſo is it now profeſt by ſome of our late Reformers writings to be a badge and cogniſance of their beleeving in the infallibility of Chriſts promiſe of coming to raign on this Earth again, and take them into a familiar and (a kind of) equall converſation with him, the Doctrine of the Millenaries, once in ſome credit, but after condemn'd by the Church, and though favoured by ſome Learned men, both antiently and of late, is not yet ſure cleare enough to come into our Creed or Liturgy: or to be profeſt and proclaimed by that geſture, when ever we receive the Sacrament. The evidence or proofe of it being primarily that in the Revelation, which by the reſt of that Book I am very apt to ſuſpect may ſignifie any thing rather then what the letter of the words imports to us at the firſt view of them. But I ſhall not enlarge on this, nor the other Ceremonies mention'd, but referre the Reader to the Learned Satisfactory unanſwer'd labour of M. Hooker, on theſe Subjects, and then aske him when he hath read him, 1. whether he repent him of that paines, 2. whether in his Conſcience he can thinke it neceſſary, or tending to edification to caſt all theſe cauſeleſly out of this Church, or the whole Liturgy for their ſakes.

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

1. For the pronouncing of Abſolution, which Chriſt ſo ſolemnly inſtated on the Prieſt in his Diſciples (by three ſeverall acts, p. 281. 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, foreign (not as we render they ſhall be forgiven him, as if it were foreign, and belonged only to Gods act of pardoning, but) imperſonally Abſolution ſhall be given him; and ſo conſtantly preſerved and exerciſed in the univerſall Church in publike and private, and approv'd (as farre as our Liturgy uſes it) even by thoſe who affirm that power in the Miniſter to be onelyonly declarative, that any man converſant either in the Goſpell, or writings of the Fathers, or modern Authors, or that hath but ſeen Knox'es Scotch Liturgy, and obſerv'd that part of it, about the receiving of Penitents, would be amazed to ſee a Directory for the publike worſhip of God (which is a large phraſe and containes the whole Office of the Prieſt) and in it a Title for the viſitation of the ſicke, and yet find never a word about Abſolution, no not in caſe of ſcruple, doubt, or temptation, pag. 67. or the death bed it ſelfe. This exerciſe of thoſe Keyes of of the Kingdome of Heaven, i. e. of the Church, this pronouncing of Gods pardon, and actuall giving the Pardon and Peace of the Church to all her penitent Children, eſpecially that more particular act before the Communion, and on the Bed of ſickneſſe; is, beſide the obedience to Chriſt, ſo neceſſary an expreſſion of Chriſtian charity in every Church to its poore members, and the denying of it, where it is due, ſo barbarous an inhumanity (which yet I hope no man ſhall be the worſe for, but thoſe that do deny it) that as the turning of Publike Cenſures out of this Church, is a rare example of deſpight unto Chriſts command, (there being no Nationall Church from Chriſts time to this to be found without it, till this of ours for theſe laſt three years) ſo the ſending of Abſolution after it, and the affirming it to be neceſſary to be done, and appointing all foot-ſteps of it to be turn'd out of the Service, is a piece of diſorder, as contrary to Charity as to Piety, to Reaſon as Religion, this being ſo far from the blame of an exuberancy in our Service, that there is more reaſon to wiſh that there were more of this nature, then that that, which we have already, were omitted.

p. 292. 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. foreign, and foreign, Pſalmes and Hymnes, and Songs, where the word Hymne is anſwerable to the ſecond of theſe, a praiſing and magnifying of God in and for ſome of his moſt remarkeable acts of mercy and power. Thus was it the dictate even of nature it ſelfe among the Heathens, to imploy a great part of their Poetry, i. e. their Piety (for ſo Orpheus the firſt and moſt famous Writer of Hymnes, was called Theologus Poeta, a Poet that was a Divine alſo) in framing of Hymnes to their Gods; though thoſe of Muſaeus and Linus, the other two Theologi Poetae, are not now to be met with. The like we have ſtill of Homer alſo, and I remember Galen the famous Phyſitian, in one of his Books De uſu partium, deſcribing the compoſure of the Foot, breakes out of a ſuddaine into an excellent acknowledgement, which hee calls foreign, a true Hymne in laud of that God which made theſe curious bodies of men. This duty of naturall Piety, Chriſtianity certainly hath not obſtructed, but elevated it to a far higher pitch by ſuperadding that greateſt obligation taken from the Redemption of Mankind, to that old one of the Creation. And thus in all Ages of the Church ſome Hymnes have been conſtantly retained to be ſaid or ſung in the Churches, I mean not only the daily lections of the Pſalmes of David (which yet this Directory doth not mention, but only commands a more frequent reading of that Book, then of ſome other parts of Scripture) nor the ſinging of ſome of thoſe Pſalmes in Metre, (which yet this Directory doth not preſcribe neither, ſave onelyonly 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 p. 30Hymnes, either framed by holy men in the Scripture in reference to Chriſts Incarnation, or by the Church ſince on purpoſe to bleſſe and praiſe God for his mercies in Chriſt, which ſure deſerve a daily celebration from every Chriſtian, as well and as richly as any Victory over Enemies, though it be one of theirs over the King himſelfe, can deſerve of them upon any ſuch day of Thankſgiving. Of this kind is the Te Deum, a moſt Divine and admirable Forme,Telman in Baſil. T. 1. p. 195. called antiently, foreign, a triumphant Song, generally thought to be compoſed by Saint Auguſtine and S. Ambroſe, on the day that S. Ambroſe baptized S. Auguſtine, and fitted to that purpoſe with an acknowledgment of the Trinity, in reference to S. Auguſtines converſion from Manichaiſme. If this be true, then ſure is it one of thoſe, the repeating of which moved S. Auguſtine to ſo much paſſion, that he faith in his Confeſſions, l. 9. Quantum flevi in hymnis & Canticis Eccleſiae tuae, that and the like Hymnes of the Church fetcht many tears from him. Of which I ſhall only ſay, that to any man that hath but an humble, faithfull, thankfull fervent heart to go along with it, it is as Chriſtian a piece of praiſe and prayer, as any humane pen could contribute toward the publike worſhip of God, which he that hath had the uſe of in the Church, and now thinkes fit to baniſh out of it, ſhewes his own former coldneſſe and non-proficiency under that means of grace, and that he never joyned in it with any zeale or earneſtneſſe, or elſe his retchleſſe ingratitude to the Church which hath allow'd him the benefit of it.

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

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

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

Sect 34 For the fifth thing, the ſo frequent repetition of the Lords Prayer, and Prayers for the King in our Service, this account may be briefly given of it. For the former, that in our Common Prayer-Book, there be ſeverall Services for ſeverall occaſions, of the Sacraments, &c. for ſeverall dayes, as the Letany; for ſeverall times in the day, not only Morning and Euening, but one part to be ſaid earlier in the morning, and then toward noone a returne to another part, (as the antient Primitives had three Services p. 32duplicate page p. 33duplicate page p. 34in a forenoone. 1. That for the Catechumeni, conſiſting of Prayers, Pſalmes, and Readings; then a 2. For the Penitents, ſuch as our Letany; and a 3. For the Fideles, the Faithfull, our Communion Service,) and even that which is aſſigned to one time ſo diſcontinued by Pſalmes, and Hymnes, and Leſſons, that it becomes in a manner two Services, clearly two times of Prayer. Now our Saviour commanding, when you pray, ſay our Father; we have accordingly ſo aſſigned it, to be once repeated in every ſuch part of Service, and I remember to have heard one of the graveſt and moſt reverend men of the Aſſembly, being asked his opinion about the uſe of the Lords Prayer, to have anſwer'd to this purpoſe, God forbid that I ſhould ever be upon my knees in Prayer, and riſe up without adding Chriſts forme to my imperfect petitions. And whereas this Directory is ſo bountifull, as to recommend this Prayer to be uſed in the Prayers of the Church, and yet ſo wary as but to recommend it, it is thereby confeſt that it is lawfull to retain a ſet Forme, (for that is ſurely ſo, and then the often uſing of a lawfull thing will not make it unlawfull) but withall that Chriſts command in points of his Service ſhall no more oblige to obedience, then the commands of men, for if it did, this would be more then recommended. And now why that which may, ſay they, commendably (muſt, ſay we, neceſſarily in obedience to Chriſt) be uſed in the Prayers of the Church, and being repeated oftner then once, ſhall be uſefull to him who was not come at the firſt ſaying, or may be ſaid more attentively by him who had before been too negligent, ſhould be neceſſary to be uſed but once, when all mens zeale or underſtanding of ſo divine a Forme or perhaps preſence at that part of the Service, ſhall not neceſſarily go along with it, I leave to more ſubtile Divines to inſtruct us. This I am ſure of, that God hath made a peculiar promiſe to importunity in Prayer, to a coming often to him on the ſame errand, and Luk. 18. 5. by a phraſe in the Parable ſeems to ſay, that he that comes oft to God in this manner, will at length force him to ſhame, if he do not grant his Petition, for that is the meaning of foreign. And from thence the Fathers uſe a bold phraſe in their Liturgies, foreign, I put thee to ſhame, i. e. importune thee, Baſil. in Liturg. and in the Pſaltery of the Greek Church, which hath many Prayers mixt with p. 35it, foreign 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 onelyonly 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 foreign, there uſed, which both Heſychius and Suidas apply to an other matter, and explain it by foreign, and foreign, and foreign, long, idle, unſeaſonable formes, ſuch as Battus uſed in his foreign, his long-winded Hymnes ſo full of Tautologies, which Munſter therefore rendreth foreign do not multiply words, unprofitably or unſeaſonably, 2. By the cuſtomes of the Heathens which Chriſt there referres to [foreign, 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 foreign, in their Bacchannals, from the noiſe of which they were call'd Evantes; ſuch in Sophocles, foreign, &c. and eſpecially in the Virgins Chorus of AEſchylus's Tragedy, called foreign. Where there are near an hundred Verſes, made up of meer Tautologies, foreign, and an enumeration of the ſeverall names of the Gods with unſignificant noyſes added to them, foreign, 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, foreign 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, foreign, Great is Diana of the Epheſians, and 3. by the deſigned end that Chriſt obſerves of that Heathen cuſtome, 1. That they may be heard by that long noyſe, for which Elius ſcoffes them, 1 King. 18, 27. Cry aloud, perhaps your p. 36God is a talking, or a purſuing, &c. 2. That their Petitions may be more intelligible to their Gods, to which Chriſt oppoſes, your Heavenly Father knoweth what you have need of, and ſo needs not your Tautologies to explain them to him. Much more might be ſaid for the explaining of that miſtaken place, but that it would ſeem unneceſſary to this matter, the exception being ſo cauſeleſſe, that the Vindication would paſſe for an extravagance.

Sect 35 Of the Prayers for the King, the account will not bee much unlike, St. Paul commands that prayers, and ſupplications, and interceſſions, and thanksgivings be made for Kings, &c. 1 Tim. 2. 1, 2. where though the mention of thoſe ſeverall ſorts of Prayers, ſignified by thoſe foure words, might be matter of apology, for the making ſeverall addreſſes to God for Kings in one ſervice, ſuppoſing them proportion'd to thoſe ſorts in that text, yet have we diſtributed the frequent prayers for him into the ſeverall ſervices, one ſolemne prayer for him, in the ordinary daily ſervice, (and only a verſicle before as it were prooemiall to it) another in the Letany, another after the commandements (of which though our book hath two formes together, yet both the Rubrick and Cuſtome, gives us authority to interpret, it was not meant that both ſhould be ſaid at once, but either of the two choſen by the Miniſter,) another before the Communion, where the neceſſity of the matter, being deſigned for the Church militant, makes it more then ſeaſonable to deſcend to our particular Church, and the King the ſupreame of it; juſt as Herodotus relates the cuſtome of the Perſians, l. 1. p. 52. foreign they pray for all the Perſians, peculiarly for the King. To this practice of ours ſo grounded in the Apoſtle, we ſhall adde, 1. The reward promiſed (by the Apoſtles intimation) to ſuch Prayers (if not, as I conceive, by thoſe words, that we may live a peaceable and quiet life, &c. that peaceable and quiet life, of all bleſſings the greateſt, ſeeming to be a benefit or donative promiſed to the faithfull diſcharge of that duty, of praying, and ſupplicating, and interceding and giving thankes for Kings, yet certainly ſomewhat elſe) in that high Declaration made concerning it in the next words, for this is good and acceptable before p. 37Good our Saviour, whoſe acceptation is reward ſufficient to any action, and yet who never accepts but rewards alſo. 2. The practice of the antient Chriſtians, ſet down by Tertull. Al Scap. c. 2.Sacrificamus pro ſalute Imperatoris pura prece, our prayers are ſent up a pure ſacrifice for the proſperity of the Emperor, and that quoties conveniebant, in another place, at every meeting or ſervice of the Church, & precantes ſemper pro omnibus Imperatoribus, vitam prolixam, Apol. c. 30.Imperium ſecurum, domum tutam, exercitus fortes, Senatum fidelem, populum probum, Orbem quietum, quaecun que hominis & Caſaris vota ſunt, praying alwaies for the Emperours, and begging of God for them, long life, ſecure reigne, the ſafety of his houſe, couragious Armies, a faithfull Senate, a good people, a quiet world, all thoſe ſeveralls, (which would make up more prayers then our book hath aſſigned) all that either as Man or King they can ſtand in need of; and ſo Athenagoras and others to the ſame purpoſe, eſpecially when they have occaſion to juſtifie the fidelity of Chriſtians to their unchriſtian Emperours, having no ſurer evidence to give of that, then the frequency of their prayers for them, which they which thinke neceſſary to abbridge, or ſupercede, muſt give us leave by that indication to judge of ſomewhat elſe, by occaſion of that to pick to obſerve their other demonſtrations of diſloyalty to thoſe that are ſet over them by God; And to any that are not guilty of that crime, nor yet of another, of thinking all length of the publike ſervice unſupportable, I ſhall refer it to be judged, whether it be neceſſary, that the King be prayed for in the Church, no oftner then there is a Sermon there.

Sect 36 6. The Communion of Saints (which if it were no Article in our Creed, ought yet to be laid up, as one of the Chriſtians tasks or duties) conſiſts in that mutuall exchange of charity and all ſeaſonable effects of it, between all parts of the Church, that triumphant in heaven, Chriſt and the Saints there, and this on earth militant; which he that diſclaimes, by that one act of inſolence, caſts off one of the nobleſt priviledges, of which this earth is capable, to be a fellow-citizen with the Saints, and a …llow-member with Chriſt himſelfe. The effects of this charity on their parts is, in Chriſt interceſſion, and in the Saints ſuffrages, and daily prayers to God for us, but on our part thankeſgivings p. 38and commemorations, which 'tis apparent the Primitive Chriſtians uſed, very early ſolemnizing the day of Chriſts reſurrection, &c. and rehearſing the names of the Saints out of their Dipticks, in time of the offertory before the Sacrament; beſides this ſo ſolemne a Chriſtian duty, another act of charity there is, which the Church owes to her living ſonnes, the educating them in the preſence of good examples, and ſetting a remarke of honour on all which have lived Chriſtianly, eſpecially have died in teſtimony of the truth of that profeſſion; and again, a great part of the New Teſtament, being ſtory of the lives of Chriſt and his Apoſtles, (and the reſt but doctrine agreeable to what thoſe lives expreſſed) it muſt needs be an excellent compendium of that book, and a moſt uſefull way of infuſing it into the underſtanding, and preſerving it in the memory of the people, to aſſigne proper portions of Scripture in Leſſons, Epiſtles, and Goſpells to every day, every Sunday, every Feſtivall in the year (which are none in our Church, but for the remembrance of Chriſt, and the Scripture-Saints) to infuſe by thoſe degrees all neceſſary Chriſtian knowledge, and duties into us, the uſe of which to the ignorant is ſo great, that it may well be feared, that when the Feſtivalls, and ſolemnities for the birth of Chriſt, and his other famous paſſages of life and death, and reſurrection and aſcenſion, and miſſion of the Holy Ghoſt, and the Leſſons, Goſpells (and Collects) and Sermons upon them, be turn'd out of the Church, together with the Creeds alſo, 'twill not be in the power of weekly Sermons on ſome head of Religion, to keep up the knowledge of Chriſt in mens hearts, a thing it ſeems obſerv'd by the Caſuiſts, who uſe to make the number of thoſe things that are neceſſariò credenda, neceſſary to be beleeved, no more, then the Feſtivalls of Chriſt make known to men, and ſure by antient Fathers whoſe Preaching was generally on the Goſpells for the day; as appears by their Sermons de tempore, and their Poſtils. To all theſe ends are all theſe Feſtivals, and theſe Services deſigned by the Church, (and to no other that is capable of any the leaſt brand of novell or ſuperſtitious) and till all this antidote ſhall be demonſtrated to be turn'd poyſon, all theſe wholeſome deſignes, to be perfectly noxious, till ill or no examples, uncharitableneſſe, ſchiſmaticall cutting ourſelves off from being fellow-members with the p. 39Saints, and even with Chriſt our head, till ingratitude, ignorance, and Atheiſme it ſelfe, be canonized for Chriſtian and Saint-like, and the onelyonly things tending to edification in a Church, there will hardly appeare any ſo much as politick neceſſity to turn theſe out of it.

Sect 37 7. For the reading of the Commandements, and prayer before, and the reſponſes after each of them, though it be not antiently found in the Church, as a part of the Service, (but only retain'd in the Catechiſme) till King Edwards ſecond Liturgy, (and therefore ſure no charge of Popery to be affixt on it) yet ſeemeth it to me a very profitable part of devotion, being made uſe of as it ought. The Prieſt after a premiſed prayer for grace to love and keep Gods Commandements, is appointed to ſtand and read every of the Commandements diſtinctly to the people, as a kind of Moſes, bringing them from God to them; Theſe are they to receive in the humbleſt affection of heart, and poſture of body, as means to try and examine themſelves, and to humble themſelves in a ſenſe of their ſeverall failings, and thereupon implore (every one for himſelfe, and for others, even for the whole Kingdome) firſt Gods mercy for pardon for all that hath been committed againſt the letter of each commandement, or what ever Chriſt and the Goſpell hath ſet down under any, or reducible to any of thoſe heads. 2. Grace to performe for the time to come, what ever may be acceptable to Chriſt in that particular. This being thus diſtinctly and leaſurely done to each particular precept, the heart enlarging to every particular under that, proves an excellent forme of confeſſion of ſinnes, and of reſolution (and prayer for ſtrength) to forſake them. And let me tell you, were Gods pardon thus fervently and often called for by each humble ſoule in a Kingdome, for every mans perſonall, and the whole Kingdomes Nationall ſins, the Atheiſme ſpeculative and practicall, the impiety, infidelity, want of love and fear, and worſhip of God. &c. in the firſt Commandement, and ſo throughout all the reſt, and the grace of God, to worke all the contrary graces in every heart, in the heart of the whole Kingdome; as humbly and heartily invoked, the benefit would certainly be ſo great, and ſo illuſtrious, that none but Satan, who is to be dethroned, and part with his Kingdome by that meanes, would ever deem it neceſſary to p. 40caſt out this part of Service, and have nothing at all in exchange for it.

8. For the order of the Offertory, it muſt firſt be obſerved, that in the Primitive Apoſtolick Church, the Offertory was a conſiderable part of the action, in the adminiſtring and receiving the Sacrament; the manner of it was thus. At their meetings for divine ſervice, every man as he was able brought ſomething along with him, bread, or wine, the fruits of the Seaſon, &c. of this, part was uſed for the Sacrament, the reſt kept to furniſh a common table for all the brethren (and therefore in Ignatius, foreign, to celebrate the Feast, is to adminiſter that Sacrament, being joyn'd there with the mention of Baptiſme) rich and poor to eate together,Ep. ad Smyrn. no one taking precedence of other, or challenging a greater part to himſelfe, by reaſon of his bringing more; this is diſcernible in Saint Pauls words, chiding the Corinthians for their defaults in this matter, 1 Cor. 11. 21. every man, ſaith he, takes and eats before another his owne ſupper, (i. e.) the rich that brought more, eats that which he brought, foreign, as if he were at home eating his own private meale, without reſpect to the nature of thoſe foreign, which were a common meale for all, and ſo while one is filled to the full, ſome others have little or nothing to eat, which is the meaning of that which followes, one is hungry, and another is drunken; after the foreign ceaſed, and the bringing of the fruits of the ſeaſon, which were as a kind of firſt-fruit offering, was out-dated, whether by Canon of the Church, or by contrary cuſtome, this manner was ſtill continued, that every receiver brought ſomewhat with him to offer, particularly bread, and wine mixt with water. Justin. Mart. Apol. 2. p. 97. ſets down the manner of it clearly in his time, foreign, &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 foreign were to be joyn'd with foreign, which belongs to foreign) and he receiving it, gives laud and praiſe unto God, in the name of the Sonne and the Holy Ghost, and all the people joyne in the Amen, then do the Deacons diſtribute that foreign, the bread, over which he hath thus given thankes, and then, ſaith he, over and above, the richer ſort, and every one p. 41as he ſhall think good contributes, and that which is ſo raiſed, is left with the Priest, who out of that ſtock ſuccours the Orphan and Widow, and becomes a common provider for all that are in want. This clearly diſtinguiſheth two parts of the Offertory, one deſigned for the uſe of all the Faithfull in the Sacrament, another reſerved for the uſe of the poore; the former called foreign, Oblations, in the Councell of Laodicea, the other foreign, in that of Gangra, and proportionably, the repoſitory for the firſt called Sacrarium in the fourth Councell of Carthage, Can. 93. (and by Paſsidonius in the life of St. Augustine, Sacritarium unde altari neceſsaria inſeruntur, where thoſe things are laid, and from whence fetcht which are neceſsary to the Altar) the other Gazophylacium or treaſury, the firſt St. Cyprian calls Sacrificia, ſacrifices, the ſecond Eleemoſynae, Almes, l. de op. & Eleem. parallell to thoſe which we find both together mentioned, Act. 24. 17. I came to bring almes to my Nation and offerings. Dial. cum Tryph. p. 260.This, ſaith Justin Martyr, is our Chrestian Sacrifice, which will more appeare to him that conſiders that the feaſting of the People, their partaking of the Sacrifice, having their foreign and foreign, was alwaies annexed to ſacrifices, both among Jewes and Heathens, which the Apoſtle calls partaking of the Altar, and conſequently that the Sacrifice, and the feast together, the ſacrifice in the offertory, the feast in the eating and drinking there, do compleate and make up the whole buſineſſe of this Sacrament, as farre as the People are concerned in it; and all this bleſt by the Prieſt, and God blest and praiſed by Prieſt and People, and ſo the title of Eucharist belongs to it. Thus, after Juſtin Irenaeus. The Offertory of the Chriſtians is accounted a pure ſacrifice with God, l. 4. c. 34.as when St. Paul, ſaith he, mentions the acts of the Philippians liberality, he calls them foreign, an acceptable ſacrifice (and ſo Heb. 3. 16. to doe good and to communicate forget not, ſuch acts of liberality to thoſe that want, for with ſuch Sacrifices God is well pleaſed) and preſently defines what this Sacrifice was, primitiaecarum quae ſunt ejus creaturarum, the firſt fruits of Gods creatures. Apol. c. 39.So Tertullian, modicam unuſquiſque ſtipem menstruâ die adponit, every one brings ſomewhat every Month, juſt parallell to our Offertory at Monthly Communions; Much more might be ſaid of this out of ancient Constitutions and Canons, p. 42if 'twere not for my deſire of brevity. Effectually St. Cyprian, De op & Elec moſ. p. 180.Locuples & dives es, & dominicam celebrare te credis, & corbonam non reſpicis, qui in dominicum ſine ſacrificio venis, qui partem de ſacrificio quod pauper obtulit, ſumis? Art thou rich, and thinkeſt thou receiveſt as thou oughteſt, and reſpecteſt not the Corban, feedeſt on the poore mens Sacrifice, and bringeſt none thy ſelfe? and Saint Auguſtine to the ſame purpoſe;Serm. de temp. 215. And 'tis worth obſerving that many authorities, which the Papiſts produce for the externall Sacrifice of the body of Chriſt in the Maſſe, are but the detortion and diſguiſing of thoſe places which belong to the Offertory of the People, and in the Canon of the Maſſe that prayer which is uſed for the offering up of Chriſt, (larded with ſo many croſſes) plainly betrayes it ſelfe to have been firſt inſtituted by relation to theſe guifts and oblations, as appears by the mention of Abels Sacrifice, and Melchizedecks offering (that of Abels the fruit of the Earth, Mechizedecks a preſent onelyonly of Bread and Wine to Abraham) and the per quem haec omnia ſemper bona creas (by whom thou createſt all theſe good things) which belongs evidently to the fruits of the Earth, but is by them now moſt ridiculouſly applyed to the body of Chriſt. I have beene thus large in ſhewing the originall of the Offertory, becauſe it hath in all ages been counted a ſpeciall part of divine worſhip, the third part of the Chriſtian Holocauſt, ſaith Aquinas, 2a. 2ae. q. 85. art. 3. ad. 2. the obſervation of which is yet alive in our Liturgy (I would it had a more chearfull univerſall reception in our practice) eſpecially if that be true which Honorius ſaith, that inſtead of the ancient oblation of Bread and Wine, the offering of money was by conſent receiv'd into the Church in memory of the pence in Judas's ſayle. Now that this offering of Chriſtians to God for pious and charitable uſes, deſigned to them who are his Proxyes and Deputy-receivers, may be the more liberally and withall more ſolemnly performed, many portions of Scripture are by the Liturgy deſigned to be read to ſtirre up and quicken this bounty, and thoſe of three ſorts, ſome belonging to good works in generall, others to almes-deeds, others to oblatious, and when it is received and brought to the Prieſt, he humbly prayes God to accept thoſe almes, and this is it which I call the ſervice of the Offertory, ſo valued and eſteemed among p. 43all Antients, but wholly omitted in this Directory (only a caſuall naming of a Collection for the poore by way of ſage caution, that it be ſo order'd, that no part of the publike worſhip be thereby hindred) upon what grounds of policy or pretence of neceſſity, I know not, unleſſe out of that great fear, leſt works of charity (which the Apoſtle calls an acceptable ſacrifice, and with which God is well pleaſed) ſhould paſſe for any part of the ſervice or worſhip of God, which after Praying to him is an act that hath the greateſt remark, and higheſt character ſet upon it, and when it is thus in the Offertory, is accounted as pars cultûs, a part of worſhip, ſay the Schoole-men. And beſide, where it is uſed, as it ought, proves of excellent benefit (when prudent faithfull Officers have the diſpenſing of it) toward the ſupplying and preventing the wants of all, foreign, the Miniſter is thereby enabled to be the guardian of all that are in want, ſaith Juſtin. M. Apol. 2. and ſure neceſſity hath little or no law or reaſon in it, when the rejecting of ſuch cuſtomes as theſe proves the only neceſſary.

Sect 39 9. For private Baptiſme, that which our Liturgy preſcribes is, that all poſſible care be taken, that all Children that are to be Baptized, be brought to Church, and not without great cauſe and neceſſity Baptized at home in their houſes. And yet when great need ſhall compell them ſo to do, then an order of adminiſtring it is preſcribed, ſuch as in caſe the Child dye, it may not be deprived of the Sacrament, and in caſe it live, it may as publikely be preſented, and with Prayer received into the Church, and pronounced to be baptized already, which is equivalent, as if it had been baptized in the publick. The clear confeſt ground of this practice is the deſire of the Church not to be wanting to any the meaneſt creature, in allowing it that which Chriſt hath given it right to, and to encourage and ſatisfie the charitable deſires of Parents, which in danger of inſtant death require it for them. This ground ſeems clearly to be acknowledg'd by the Compilers of this Directory, pag. 41. where 'tis affirmed, that the poſterity of the Faithfull borne within the Church, have by their birth (not by their living to the next Lords day, or till they can be brought to Church) intereſt in the Covenant and right to the ſeale of it, (which ſure is Baptiſme) and then what neceſſity there is, that they that p. 44are acknowledg'd to have right to that ſeale, ſhould yet not be permitted to have it, (as in caſe private Baptiſme be excluded, ſome of them infallibly ſhall not) I profeſſe my underſtanding too ſhort to reach; And as ignorant I muſt confeſſe to be alſo, why, when they come to the Congregation, it ſhould be utterly unlawfull for them to be Baptized in the place where Fonts have hitherto been placed, i. e. near the door of the Church, as the Directory appoints; A new ſcandalous piece it ſeems of Popery, and Superſtition, (which is as dangerous as private Baptiſme, and therefore with it together forbidden) and yet very ancient, and farre from any ſuperſtitious intent; Baptiſme being at firſt in any convenient pond or river, as the Goſpell, and after that Juſt. Martyr tells us,Apol. 2. in fine. and is noted by the word foreign, which is literally, to dope over head in the water, and by the word foreign a ſwimming or diving place, by which the Fathers expreſſe the Font. But when Churches were built, then there was an erection alſo of Baptiſteria, at firſt without, but after within the Churches, and thoſe placed neare the foreign, or Porch of the Church, on no other deſign undoubtedly, then to ſignifie the Sacrament there celebrated to be a rite of initiation, or entrance into the Church, (as the Chancell or upper part of the Church was aſſigned unto the other Sacrament to ſignifie it to belong to thoſe only that were come to ſome perfection) againſt which 'tis not poſſible any thing ſhould be objected of unfitneſſe, but that the Miniſters voyce will not in ſome Churches ſo eaſily be heard by the whole Congregation, which if it may not be helpt, by raiſing his voyce at that time, will not yet infuſe any Popery or Superſtition into it the charge that is here ſo heavily laid on it, (as well as that of unfitneſſe) of which if it be guilty, Superſtition is become a ſtrange ubiquitary, ready to fly and affixe it ſelfe to any thing they will have it, and ſhall as juſtly be faſt'ned by me on their negative, or prohibition of Baptiſme in that place [it is not to be adminiſtred in the places where Fonts, &c.] as upon our poſitive appointing it. For ſure if a ſignificant rite, or deſignation of place, &c. without any other guilt, then that it is ſo, be ſuperſtitious, an unſignificant interdiction of it will be as much; and if the poſitive ſuperſtition be to be condemned, the negative muſt be ſo alſo.

p. 45Sect 40 10. For the preſcript Forme of Catechiſme, it is placed by our Church in our Liturgy, and as fit to be placed there as any directions for Preaching can be in theirs, (which takes up ſo great a part in their Religion, and conſequently in their Directory) the previous inſtruction of youth being ſo much more neceſſary then that, as a foundation is then any part of the ſuperſtructure, that being neceſſary to the end only, but this over and above neceſſary to make capable of the other neceſſary. Of this particular Catechiſme I might ſay ſomewhat, which would be worthy to be obſerved in theſe times, how much Chriſtian prudence the Church hath ſhewed in it, in ſetting down for all to learn, only thoſe few things which are neceſſary to the plaineſt and meaneſt for the direction of Chriſtian faith and practice; and if we would all keep our ſelves within that moderation, and propoſe no larger Catalogue of credenda to be believ'd by all then the Apoſtles Creed, as 'tis explain'd in our Catechiſme, doth propoſe, and lay the greater weight upon conſideration and performance of the vow of Baptiſme, and all the commands of God as they are explained (and ſo the obligation, to obedience enlarged) by Chriſt, and then only adde the explication of the nature and uſe of the Sacraments in thoſe moſt commodious and intelligible expreſſions (and none other) which are there ſet down, I ſhould be confident there would be leſſe hating and damning one another (which is moſt ordinarily for opinions) more piety and charity, and ſo true Chriſtianity among Chriſtians and Proteſtants, then hitherto hath been met with. But ſeeing, though this be fit to be ſaid, yet 'tis unneceſſary in this place, this Catechiſme being not put in ballance with any other way of inſtructing youth in the Directory, but only ſold or caſt away for nought, and no money, nothing taken or offered in exchange for it, I am ſuperſeded from this, and only left to wonder why Ca…echizing of Children in the faith and knowledge of their vowed duty, (which I hope is no ſtinting of their Spirits) ſhould be one of thoſe burthens which 'tis ſo neceſſary ſhould be thrown off, and not ſo much as conſider'd in this Directory.

Sect 41 11. For Confirmation, which (being a thing wherein the Biſhop is a party, will, I muſt expect, be matter of ſome envy and odium but to name it, and) being ſo long and ſo ſcandalouſly p. 46neglected in this Kingdome (though the rule have alſo been ſevere and carefull in requiring it) will now not ſo eaſily be digeſted, having thoſe vulgar prejudices againſt it, yet muſt I moſt ſolemnly profeſſe my opinion of it, That it is a moſt antient Chriſtian cuſtome, tending very much to edification. Which I ſhall make good by giving you this view of the manner of it. It is this, that every Rector of any Pariſh, or Curate of charge, ſhould by a familiar way of Catechizing inſtruct the youth of both ſexes within his Cure in the principles of Religion, ſo farre, that every one of them before the uſuall time of coming to the Lords Supper, ſhould be able to underſtand the particulars of the vow made in Baptiſme for the credenda and facienda, yea and fugienda alſo, what muſt be believed, what done, and what forſaken; and be able to give an intelligent account of every one of theſe, which being done, every ſuch Child ſo prepared, ought to be brought to the Biſhop for Confirmation. Wherein the intent is, that every ſuch Child attain'd to years of underſtanding ſhall ſingly and ſolemnly before God, the Biſhop and the whole Congregation, with his own mouth, and his own conſent, take upon himſelfe the obligation to that, which his Godfathers and Godmothers in Baptiſme promiſed in his name, and before all thoſe reverend witneſſes, make a firme publick renew'd promiſe, that by Gods helpe he will faithfully endeavour to diſcharge that obligation in every point of it, and perſevere in it all the daies of his life. Which reſolution and promiſe ſo heightned with all thoſe ſolemnities, will in any reaſon have a mighty impreſſion on the Child, and an influence on his actions for ever after. And this being thus performed by him, the Biſhop ſhall ſeverally impoſe his hands upon every ſuch child (a Ceremony uſed to this purpoſe by Chriſt himſelfe) and bleſſe, and pray for him, that now that the temptations of ſinne, begin more ſtrongly, in reſpect of his age to aſſault him, he may receive grace and ſtrength againſt all ſuch temptations or aſſaults, by way of prevention and ſpeciall aſſiſtance, without which obtained by prayer from God, he will never be able to do it. This is the ſumme of Confirmation, and were it rightly obſerved (and no man admitted to the Lords Supper, that had not thus taken the Baptiſme-bond from the ſureties into his owne name, and no man after that ſuffered to continue in the Church, which brake it wilfully, but turn'd out of thoſe ſacred coutts, by p. 47the power of the keyes in excommunication) it would certainely prove, by the bleſſing of God there begged, a moſt effectuall means to keep men, at leaſt within ſome tearmes of Chriſtian civility, from falling into open enormous ſins; and that the defaming and caſting out of this ſo blameleſſe gainfull Order ſhould be neceſſary or uſefull to any policy, ſave only to defend the Devill from ſo great a blow, and to ſuſteine and uphold his Kingdome, I never had yet any temptation or motive to ſuſpect or imagine. Inſtead of conſidering any objections of the adverſary, againſt this piece, whether of Apoſtolicall or Eccleſiaſticall diſcipline (which I never heard with any colour produced) I ſhall rather expreſſe my moſt paſſionate wiſh unto my Friends, thoſe who ſincerely wiſh the good of this Nationall Church, that they will endeavour their utmoſt to revive theſe meanes of regaining the purity and exemplary lives of all its members, when God by reſtoring our Peace ſhall open a doore for it.

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

Sect 43 13. For that of thankeſgiving after Childbirth, as it may be acknowledged, to be taken up in proportion to, or imitation of Purification among the Jewes, ſo is it not thereby lyable to any charge of evill; For herein is a merveilous miſtake among men, p. 48to think that becauſe the continuing of circumciſion was ſo forbidden by St. Paul Gal. 5. 2. therefore it ſhould be unlawfull for any Chriſtian Church, to inſtitute any uſage which had ever been commanded the Jewes. For the reaſons which made the retaining of circumciſion ſo dangerous, will not be of any force againſt other cuſtomes of the Jewes, as 1. That it was preſt by the Judaizing Chriſtians, as neceſſary to juſtification, Gal. 5. 4. which is in effect the diſclaiming of Chriſt or of any profit v. 2. or effect v. 4. by him, a falling from grace, and renouncing the Goſpell, 2. That it was contrary to that liberty or manumiſſion from the Judaicall Law which Chriſt had purchaſed, v. 13. to have circumciſion impoſed as a Law of Gods ſtill obligatory, when Chriſt by his death hath cancelled it. 3. That ſome carnall profeſſors, which thought by this meanes to eſcape the oppoſition, and perſecution; which then followed the doctrine of Chriſt, and profeſſion of Chriſtianity, did much boaſt that they put themſelves and their Diſciples in a courſe to void the croſſe, c. 6. 12. which is the meaning of that, v. 13. that they may glory in your fleſh, i. e. in your being circumciſed, as that is by Saint Paul oppoſed to glorying in the Croſſe, v. 14. i. e. the perſecution that followed profeſſion of the Goſpell, as c. 5. 11. he mentions it as the only reaſon of his being perſecuted, that he would not Preach Circumciſion: agreeable to which is that of Ignatius in Ep. ad Magneſ. foreign, &c. If we till now live according to the Law of the Jewes and circumciſion of the fleſh, we deny that we have received grace, for the divineſt Prophets lived according to Jeſus Chriſt, and foreign, for doing ſo were perſecuted: which they that deſired to avoid, and therefore would be circumciſed, or Preach Circumciſion, thoſe are the men Saint Paul ſo quarrels with, as thoſe that would not ſuffer for Chriſts ſake, that were not much in love with that Croſſe of his. To which a fourth reaſon may alſo be added, that many of the Ceremonies of the Law did preſignifie the future Meſſias, and the teaching the neceſſity of ſuch obſervances as not yet aboliſht, is the profeſſing Chriſt not to be the Meſsias. All which notwithſtanding, it ſtill remaines very poſſible, that a rite formerly commanded the Jewes, not as ſignificative of the future Meſſias, but as decent in the worſhip of God, without any depending on it for juſtification, without any opinion that the Jewiſh Law obliges us, and without any feare p. 49of being perſecuted by the Jewes, or conſequent compliance with them, may now be preſcribed by the Chriſtian Church, meerely as a humane inſtitution, judging that decent or uſefull now which was ſo then, and in this caſe, if nothing elſe can be objected againſt it, ſave only that God once thought fit to preſcribe it to his owne People, there will be little fear of danger in, or fault to be found with any ſuch uſage. For it is an ordinary obſervation which Paulus Fagius in his Notes on the Targum (a moſt learned Proteſtant) firſt ſuggeſted to me, that many of the Jewiſh Ceremonies were imitated by Chriſt himſelfe under the Goſpell. I might ſhew it you in the Apoſtles, who were anſwerable to the foreign the miſſi or meſſengers among the Jewes, and were by Chriſt our High-Prieſt ſent abroad to all Nations to bring in (that peculium, which of all others he counted moſt his due, having paid ſo deare for it) ſinners to their Saviour, as they were among the Jewes, ſent by the High-Prieſt to fetch in the dues to the Temple. So alſo the impoſition of hands, a forme of benediction among the Jewes, as antient as Jacob himſelfe, Gen. 48. 14. In bleſſing Joſephs Sonnes, and is often uſed by Chriſt to that ſame purpoſe. And even the two Sacraments are of this nature, Baptiſme related to the foreign, waſhings uſed by them at the initiating or admitting of Proſelytes, and Chriſts taking bread, and giving Thanks, &c. after Supper (wherein the other Sacrament was firſt inſtituted) was directly the Poſtcoenium among the Jewes, not a peculiar part of the Paſſeover Feaſt, but a Ceremony after all Feaſts, very uſuall among them. So the word foreign, 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 foreign, Elders among the Jewes, are brought by the Apoſtles to ſignifie an Order in the Church, and foreign, colleges of many of them together, called by Ignatius, foreign, ſacred Societies, foreign, Counſellors and Aſſiſtants of the Biſhops, and his foreign, in Ep. ad Trall: are parallell to the Sanhedrim, or Councell of Elders that were joyned to Moſes in his government, to facilitate the burthen to him. The ſame may be ſaid of the Deacons which were an imitation of the foreign the Treaſurer or Steward among them, and conſequently p. 50the place, where the goods which they were to diſtribute were kept, is parallell to their foreign, the treaſury, and ſo the Biſhop alſo, ſaith Grotius, is a tranſcript of the foreign 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 foreign, and in the New Teſtament foreign. Adde unto theſe the Chriſtian Cenſure of Excommunication anſwerable to their foreign (whether it were from ſacred or onelyonly from civill Aſſemblies among them, it matters little, for the civill among them may be accommodated to Eccleſiaſticall among Chriſtians, as in ſome of the fore-mentioned is acknowledged, and as the word foreign, which ſignifies primarily any kind of Aſſembly, and is ſo taken, Matth. 6. 5. is appropriated to a place of divine worſhip in other places) and the ſeverall degrees of it in the Chriſtian Church, anſwerable to their Niddui, Cherem, and Schammatha; And ſo for Abſolution alſo. All this I have ſaid, and might adde much more to make the demand appear no unreaſonable one, that it may be lawfull for the Church to uſe a cuſtome, which hath ſome reſemblance of ſome Ceremony in force antiently among the Jewes, viz. that of the Purification of Women in our Churching. Which objection being removed there will remain no other, and then that it ſhould be ſimply unlawfull or unedifying, to take notice of the deliverance of each Woman, or to pay acknowledgement to God for it, and neceſſary to ſet up ſuch Schooles of ingratitude in the Church, is more then ingenuous nature will ſuffer any Chriſtian to believe, upon the bare authority of theſe Aſſemblers.

Sect 44 14. The Communion of the ſick, if it be ſuperſtition and Popery alſo, (as ſure is implyed by the no mention of it at the viſitation of the ſick in the Directory) 'tis ſure of a very long ſtanding in the Church; the Canons of the Councells about the Lapſi and Excommunicate, that generally take care that they ſhould have the Peace of the Church in extremis (anſwerable to our Abſolution at that time) and if with expreſſions of penitent hearts they deſire it, the Sacrament alſo, are evidences ſo clear of this cuſtome, that I ſhall not need produce any teſtimonies; thoſe that are moved with the practice of Antiquity being ſufficiently furniſht p. 51with them; If any man be unſatisfied in this, let him read the famous ſtory of the dying Serapion in Euſebius, l. 6. c. 36. And that it ſhould be neceſſary to the edification of that Church, that this viaticum, (as the Fathers call'd it) ſhould be denyed every hungring and thirſting traveller at that time, when it might yeeld him moſt comfort, and our charity moſt inclines us to allow it him, nay that the Church ſhould be thought to ſuffer by that in any eminent manner (if it were ill) which is done privately only to ſome particular, (and order taken that all publikely ſhould be warned to receive the Communion frequently in the Church, and ſo not want it on the bed, or trouble the Miniſter then for it) and conſequently the Church perhaps never hear of it, this is againe a new kind of neceſſity, to be fetcht from ſome under-ground Fundamentall Lawes of I know not whoſe laying, that the Chriſtian Church never heard of till theſe times.

Sect 45 15. As for the Service of the Commination, fitted for the firſt day of Lent, which by denuntiations againſt particular ſins under the Law, (appointed to be read to, and atteſted by the people, with an Amen of acknowledgement, that every ſuch offendor is by the Law curſed, not of Prayer that he may be ſo dealt with in Gods juſtice) is deſigned to bring men to humiliation and contrition for ſinne, the ſpeciall duty of that day and the enſuing ſeaſon, and cloſeth with moſt affectionate prayers for ſuch penitents; it is matter of ſome panick ſenſeleſſe feares to ſome ignorant men (which are very tender and paſſionate friends to their beloved ſinnes, and dare not ſubſcribe to the condemnation of them) but very uſefull to awake even thoſe and all others out of this ſecurity, as a Feaver to cure the Lethargick to kindle a fire about mens eares, that they may ſee their danger, and make out to the uſe of all Chriſtian means of repentance and devotion, and laying hold on Chriſt to avert it; and if ſuch a bug-beare as that of being thought to curſe our ſelves and friends in the ſaying Amen to the threatnings (which will be true to all impenitents whether we ſay Amen or no) be ſufficient to exorcize ſuch an exorciſt, to caſt out of the Church ſuch a powerfull means of bringing ſinners to repentance, or if bare prejudice of the Aſſemblers without either hearing or objecting againſt it, be enough to make it neceſſary to be left out of our ſervice, the Divell will never be in danger p. 52from his enemies, as long as he may have but the ſpell of the Directory to put them thus to flight for him.

Laſtly, for the obſervation of Lent, &c. if they be conſider'd in generall as Faſts, there will ſure be no neceſsity to renounce them; the Jewes had their Faſts as well as Feaſts (and thoſe ſet publick, not only voluntary private Faſts) and not only that great day of Expiation appointed by God himſelfe, but occaſionall ones appointed by men, and yet, when appointed, as conſtantly obſerved as that other, the Faſt of tbe fourth month, of the fifth, of the ſeventh, and of the tenth month, Zach. 8. 19. and under Chriſtianity, though in the time of Chriſts preſence with the Diſciples, they faſted not, yet the faſting of John's Diſciples, nay the twice a week of the Phariſees themſelves, is not (though mention'd yet) reprehended, but implicitly approved by Chriſt, and of his own, ſaith he, they ſhould not have that immunity long, the dayes ſhould come when the Bridegroome ſhould be taken away (and that is ever ſince Chriſts aſcenſion) and then ſhall they faſt in thoſe dayes. 'Twere eaſie to juſtifie this through the writings, and by the practice of the whole Church of God, till theſe dayes of foreign and foreign let looſe, till theſe dayes of animoſities and Epicuriſme, have made the uſage of Faſts by Papiſts, a command to us not to uſe them, and concluded the abating any thing of our gluttony to be an intrenchment on our Chriſtian Liberty, and both thoſe deceits together quarrell'd all Chriſtian times of faſting out of our practice firſt, then out of our Kalender. This being ſaid in generall of faſting, the application of this to theſe faſts of the Church, will be indiſputably ſatisfactory to any, that ſhall but conſider the occaſions of each of them, of the Lenten-faſt, the knowne forty daies example of abſtinence in Chriſt, Epiſt. 54. ad Marcellam.whereupon ſaith St. Jerome, Vnam quadrageſimam ſec: traditionem Apostolorum, &c. jejunamus, We faſt the Lent according to the tradition of the Apoſtles, and Epiphanius joynes with him to make the Lent fast an Apostolicall tradition, and others of the Antients concurring for the practice of it, if not ſo punctuall for the tradition; Saint Baſil may ſpeake for all in hom. 2. of Faſting, that there was no age nor place, but knew it, and obſerved it. And then I know no neceſsity of deſpiſing Chriſts patterne, and Apostolicall practice, unleſſe it be the ſame which obliges to the deſtroying of Epiſcopacy (which p. 53as it is an imparity oppoſite to the equalitie of Preſbyters, is clearly deducible from both thoſe Authorities, to which it ſeems this yeare is reſolv'd to prove fatall;) that ſo there may be at length as little imitation of Chriſt among us, as reverence to Apostles. Then for Rogation week, though the originall or occaſion of that cannot be deduced ſo high, but is by Historians referred to Claud: Mamertus Biſhop of Vienne in France, for the averting of ſome Judgements, which on the obſervation of many inauſpicious accidents and prodigies were ſadly feared to be approaching, yet will it not be Neceſſary to turne the Faſts, or the Letanies, or the Services aſſigned to it out of the Church, as long as dangers are either preſent, impendent, or poſſible, or indeed as long as there be ſinnes enough among us to abode us ill, or provoke any wrath of Heaven, any judgments on us; And when all thoſe occaſions ceaſe, I am content thoſe Services may be laid aſide alſo, i. e. when we meet all together in heaven. Next, the Ember weeks are of great Antiquity in the Church called the quatuor tempora in the Latine Fathers, foreign (from whence I conceive is the Engliſh Ember) in the Greek, and (beſide the firſt inſtitution of them for quarterly ſeaſons of devotion, proportion'd to each part of the yeare, as the firſt fruits of every ſeaſon, that the whole, and each diviſion of it might be bleſt by it, and again beſide their anſwerableneſſe to thoſe foure times of ſolemne Faſt mention'd among the Jewes, that we Christians may not be inferiour unto them in that duty) an admirable uſe is aſſign'd to them in the Church, in imitation of the Apoſtles, Act. 13. 3. by Fasting and Prayer, to prepare for the ordination of Ministers, immediately conſequent to every ſuch week, that God would ſend, and furniſh worthy Inſtruments of his glory to ſerve him in that glorious Office, and till Miniſters are acknowledg'd to be generally ſo good, that either they cannot or need not be better, till thoſe are alſo grown immortall (as the framers of this Ordinance) and ſo no uſe of care for ſucceſſion, I ſhall ſuppoſe it not over-neceſſary to precipitate theſe out of the Church of Chriſt, but rather wiſh that there were in our Liturgy ſome Service appointed of Leſſons and Prayers for this purpoſe, to be uſed conſtantly on the dayes of Faſt through thoſe weekes.

p. 54Sect 47 Thus have I, as briefly as I could, examined all the pretended exuberances of our Liturgy, which have required it thus to be more then lanced even to a deliquium animae, to many fainting fits a long while, and at laſt to it's fatall period, if our Aſſemblers may be allowed of the Jury, and this Ordinance have leave to be the executioner; And as yet to the utmoſt of our impartiall thoughts can we not diſcerne the leaſt degree of Neceſſity, of any the moſt moderate ſignification of the word, to own ſo tragicall an Exit. The leafes which have been ſpent in this ſearch, as it may ſeem unneceſſarily, might perhaps have been better employed; Yet will it not be unreaſonable to expect a favourable reception of them, when 'tis conſidered, that by this meanes a farther labour is ſpared, there needing no farther anſwer to the whole body of the Directory, or any part of it, when it ſhall thus appeare, that there was no neceſſity for the change, nay (which I conceive hath all along been concluded) that the continuance of the Liturgy, unleſſe ſome better offer or bargain were propoſed to us, is ſtill in all policy, in all ſecular or Chriſtian prudence moſt neceſſary. And therefore when we have conſidered the ſecond particular in the Ordinance, and to that annext a view of ſome ſeveralls in the Preface, the Readers taske will be at an end, and his patience freed from the tentation of our importunity.

Sect 48 The ſecond thing then in the Ordinance is, that all the ſeverals which this Ordinance is ſet to confront, are Statutes of Edward the ſixth, and of Queen Elizabeth, all which are without more adoe repealed by this Ordinance; which I mention not as new acts of boldneſſe, which now we can be at leaſure to declame or wonder at, but to juſtifie the calumniated Sons of this Church, who were for a long time offered up maliciouſly to the Peoples hatred and fury, firſt as illegall uſurpers, and adders to Law, then as Popiſhly affected, and the patterne of Queen Elizabeths time vouched to the confirming of this their Charge, and the Erection of her very Picture in ſome Churches, and ſolemnization of a day for her annuall remembrance, (by thoſe who will not now allow any Saint, or even Chriſt himſelfe the like favour) deſign'd to upbraid thoſe wayes and reprove thoſe thoughts. It ſeemeth now p. 55'tis a ſeaſon for theſe men to traverſe the ſcene, to put off diſguiſes, and profeſſe openly and confidently, what 'till now they have been carefull to conceale, that their garniſhing the Sepulchre of Queen Elizabeth was no argument that they were cordially of her Religion, or meant kindneſſe ſincerely to the Queen Elizabeths Reformation. Some ſeeds we know there were of the preſent practiſes tranſmitted hither from our Neighbour Diſciplinarians in the dayes of Q. Elizabeth, and ſome high attempts in private zeale in Hacket, and Coppinger, and Arthington, at one time, which when God ſuffered not to proſper, it was the wiſedome of others to call phrenſie and madneſſe in thoſe undertakers. And generally that is the difference of fate between wickedneſſe proſpering and miſcarrying, the one paſſeth for Piety, the other for Fury. I ſhall now not affirme, (or judge my Brethren) but meekly aske this queſtion, and leave every mans own Conſcience to anſwer (not me, but) himſelfe in it ſincerely, and without partiality, whether if he had lived in the dayes of Q. Elizabeth, and had had his preſent perſwaſions about him, and the ſame encouragements and grounds of hope, that he might proſper and go thorough with his deſigns, he would not then in the matter of Religion have done juſt the ſame; which now he hath given his Vote, and taken up Armes to doe. If he ſay, out of the uprightneſſe of his heart, he would not, I ſhall then only aske why it is done now, what ill planet hath made that poyſon now, which was then wholeſome food, why Q. Elizabeths Statutes ſhould be now repealed, which were then ſo laudable? If any intervenient provocation, or any thing elſe extrinſecall to the matter it ſelfe have made this change now neceſſary, this will be great injuſtice in the Actors. Or if the examples of ſeverity in her dayes, (the hanging of Coppin and Thacker, An. 1583. at S. Edmundsbury, for publiſhing Brownes book, (ſaith Cambden) which (ſaith Stow p. 1174.) was written againſt the Common-Prayer-Book) might then reſtrain thoſe that were contrary-minded, I know no reaſon why the Lawes by which that was done, ſhould not ſtill continue to reſtrain; or at leaſt why Conſcience ſhould not be as powerfull, as Feare. From all this I ſhall now take confidence to conclude, that were there not many earlier teſtimonies to p. 56confirme it, this one Ordinance would convince the moſt ſeducible miſtaker of theſe two ſad truths.

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

Sect 50 The ſecond truth that this unhappy Ordinance hath taught us, is that which a while ago had been a Revelation of a Myſtery indeed, which would without any other auxiliary have infallibly quencht this flame (which now like another Aetna and Veſuvius is gotten into the bowells of this Kingdome, and is there likely to rage for ever, if it be not aſſwaged from Heaven, or determin'd through want of matter, by having devoured all that is combuſtible) p. 57but now is a petty vulgar obſervation, that hath no influence or impreſſion on any man, and therfore I ſcarce now think it worthy the repeating; and yet to conclude this period fairly, I ſhall; 'tis only this, That the framers of this Ordinance, that have ſo long fought for the defence of the eſtabliſht Proteſtant Religion, will not now have Peace, unleſſe they may be allowed liberty to caſt off and repeale every of thoſe Statutes, that of the ſecond and third of Edward the ſixth, that of the fifth and ſixth of the ſame King, that of the firſt of Qu. Elizabeth, that of the fifth, that of the eighth of the ſame Queen, (though not all at once, yet as farre as concernes the matter in hand, by which you may be aſſured, that the fragments of thoſe Statutes which remain yet unaboliſhed, are but reſerved for ſome other opportunity, as ready for a ſecond and third ſacrifice, as thus much of them was for this) by which the Proteſtant Religion ſtands eſtabliſhed in this Kingdome, and in which the whole worke of Reformation is conſummate. And all this upon no higher pretence of Reaſon, then only a Reſolution to do ſo, a not being adviſed by their Divines to the contrary, and (to countenance the weakneſſe of thoſe two motives) a proofeleſſe ſcandalous mention, or bare naming of manifold inconveniencies, which might as reaſonably be made the Excuſe of Robbing, and Murthering and Damning (as farre as an Ordinance would reach) all men but themſelves, as of aboliſhing this Liturgie. Lord lay not this ſinne to their Charge.