View of the he New Directory, Chapter 2

View of the he New Directory · Chapter 2

p. 58CHAP. II.

Sect 1 THe Preface to the Directory, being the Oratour to perſwade all men to be content with this grand and ſuddain change, to lay down with patience and aequanimity, all their right which they had in the venerable Liturgy of the Church of England, and account themſelves richly rewarded, for doing ſo, by this new framed Directory, P. 1.begins ſpeciouſly enough, by ſeeming to lay down the only reaſons, why our Anceſtors a hundred yeares agoe, at the firſt Reformation of Religion, were not only content, but rejoyced alſo in the Booke of Common Prayer, at that time ſet forth; But theſe reaſons are ſet down with ſome partiality, there being ſome other more weighty grounds of the Reformers framing, and others rejoycing in that Booke, then thoſe negative ones which that preface mentions, viz. the perfect Reformation wrought upon the former Liturgy, the perfect conformity of it with, and compoſure out of the Word of God, the excellent orders preſcribed, and benefit to be reaped from the uſe of that Booke, and the no manner of reall objection, or exception of any weight againſt it; All which if they had been mentioned, as in all juſtice they ought, (eſpecially when you report not your own judgements of it, but the judgements of thoſe rejoycers of that age, who have left upon record thoſe reaſons of their rejoycing) this Preface had ſoon been ended, or elſe proved in that firſt part, an anſwer or confutation of all that followes. But 'tis the manner of men now adaies, to conceale all that may not tend to their advantage to be taken notice of, (a practice reproached by honeſt Cicero, in his bookes of offices of life, in the ſtory of the Alexandrian ſhip-man, that went to relieve Rhodes, and out-going the reſt of his fellowes, ſold his Corne at ſo much the more gain, by that infamous artifice, though not of lying, yet of concealing the mention of the Fleet that was coming after) and to cut off the locks of that Sampſon p. 59whom they mean to bind, pare and circumciſe the clawes of that creature they are to combate with; I mean to ſet out that cauſe, and thoſe arguments at the weakeſt, to which they are to give ſatisfaction. And yet by the way, I muſt confeſſe, that even theſe weake arguments which they have named, are to me of ſome moment, as firſt, The redreſſe of many things which were vaine, erroneous, ſuperſtitious and Idolatrous, which argues that all is not now involv'd under any of thoſe titles, nor conſequently to be aboliſht, but further reform'd only. 2. That they which did this, were wiſe and pious, which they that were, would never take pains to purge that which was all droſſe, their wiſedome would have helpt them to diſcern that it was ſo, and their piety oblige them to reject it altogether, and not to ſave one hoofe, when all was due to the common ſlaughter. 3. That many godly and learned men rejoyced much in the Liturgy, which argues that all was not to be deteſted; unleſſe either theſe men now be ſomewhat higher then Godly or Learned, of that middle ſort of rationalls, that Iamblichus out of Ariſtotle ſpeaks of, betwixt God and Man, the foreign, or unleſſe it be confeſt that many Godly and Learned men may be miſtaken in a matter of this moment, and then theſe may be alſo miſtaken at this time.

Sect 2 Having therefore made uſe of that artifice, mention'd ſome generall ſlight grounds of mens approving and rejoycing in the new-formed Liturgy, the Compoſers of that Preface, I mean ſpeedily to weigh them down, with a heape of contrary ſad matter, and then to leave it to the Readers judgement, whether they are not his friends, thus to diſabuſe him, and his ſilly good-natur'd anceſtors, that were thus ſlightly flatter'd into a good opinion of an inconvenient, if not miſchievous Liturgy. Great haſt is therefore made, and ſome arts and preparations uſed, to work upon the affection more then judgement of the Reader, and this is done by that Rhetoricall pathetick ſtroke P. 2.[Howbeit, long and ſad experience hath made it manifeſt] Words of ſome conſideration and efficacy, but that they have one weak part in them, an infirmity that this age is very ſubject to, and to murmurers, and paſſionate lovers of newes and change, how irkſome and tedious ſoever the experience of this Liturgy hath been, 'tis notoriouſly certain that it hath not been ſaid, ſave only againe to p. 60thoſe evill eyes; but on the other ſide, a continuall flote and tide of joy to all true Engliſh-men, to ſee and obſerve the proſperity and flouriſhing of this Church, in a perpetuall ſwelling and growth, ever ſince the eſtabliſhing of that Proteſtant Liturgy and Religion together among us, till at laſt (about the time when this vaſt calamity brake in upon us) it was grown to ſuch an height, as was certainly never heard of (or by Enemies themſelves affirmed at any other time to have been) in this Kingdome, or (were it not a little like boaſting, to which yet you have conſtrein'd us, I ſhould adde) in any other part of Europe alſo for theſe many hundred yeares.

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

In which words we ſhall not take advantage of the Confeſſion of the Religious intentions of the Compilers of our Liturgy, which ſignifies the offence here ſpoken of in their notion of it to be acceptum, non datum, taken when it was not given; nor 2. Oppoſe thoſe religious intentions to the irreligious miſtakes of others, and accuſations of thoſe things which were ſo religiouſly intended; nor 3. Compare the reputations of thoſe Perſons which compiled that Liturgy, whether in King Edwards (Cranmer, Ridley, P. Martyr) or in Queene Elizabeths dayes (Parker, Grindall, Horne, Whitehead, &c.) with the Members of this Aſſembly, much leſſe the intentions of them, which in the mouth of Enemies is acknowledged religious, with the intentions of theſe, which if we may meaſure by their more viſible enterprizes, and the Covenant, in which they have aſſociated contrary to all Lawes of God and men, we ſhall have temptation to ſuſpect not guilty of over-much Religion, or good purpoſe to the government of this Kingdome; nor 4. Confront the number of thoſe that are here confeſt to be pleaſed and benefited, againſt thoſe others that are ſaid to be offended, which were argument enough for that which is eſtabliſhed, that conſidering the danger of change, it ought in all reaſon rather to ſtand to pleaſe one ſort, and benefit them ſtill, then to be pull'd down to comply p. 61with the other. But we ſhall confine our ſelves to that which the objectors principally deſigned as a firſt reaſon for which our Liturgy muſt be deſtroyed, becauſe, forſooth, ſay they, it hath prov'd an offence, &c. For the thorough examining of which reaſon, it will be neceſſary to inquire into theſe three things. 1. What they mean by offence. 2. What truth there is in the aſſertion, that the Liturgy hath prov'd ſo to the Godly at home, and to the Reformed Churches abroad. 3. How farre that might be a reaſon of deſtroying that which proves an offence.

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

Sect 5 For the firſt of theſe, the burthen of reading the Prayers; if they were enough to prove the Liturgy offenſive, all Chriſtian vertues would be involv'd in that charge, becauſe they have all ſome burthen and difficulty in them, and for this particular, ſeeing we ſpeak to Chriſtians, we might hope that the Service would not paſſe for a burthen to the Godly (who are here named) i. e. to p. 62minds truly devout, as if it were longer then it is; and that it may not do ſo, I am ſure it is very prudently framed with as much variety, and as moderate length of each part, as could be imagined, and ſure he that ſhall compare the practices, will find the burthen and length both to Miniſter and People to be as great, by obſerving the preſcriptions in the Directory, in the ſhorteſt manner, as this that our Liturgy hath deſigned. 3. For the many unprofitable burthenſome Ceremonies. Every of thoſe Epithets is a calumny; for 1. They are not many, To the People I am ſure, For kneeling and ſtanding, which are the only Ceremonies in the daily Service, will not make up that number (and for the reſt, there is but a ſuperaddition of ſome one in each Service.) As for ſitting bare, if reaſon it ſelfe will not preſcribe that civility to be paid to God in the Houſe of God, (where without any poſitive precept, Jacob put off his ſhooes from his ſeet) neither doth our Liturgy preſcribe it. 2. They are not unprofitable, but each of them tending to advance the buſineſſe to which they are annext, kneeling to increaſe our humility, and joyn the body with the ſoule in that duty of adoration, ſtanding to elevate, and again to joyn with the ſoule in Confeſſion of God and Thankeſgiving, and the reſt proportion'd to the buſineſſe in hand; and 3. If not many, nor unprofitable, then not burthenſome alſo. As for the diſquieting the Conſciences of many godly Miniſters and People, who could not yeeld to the Ceremonies; I anſwer, that by what hath formerly been ſaid, and the no-objection in this Directory againſt any ſuch, it appears that there is no Ceremony appointed in our Liturgy which is improper or impertinent to the action, to which it is annext, much leſſe in it ſelf unlawfull. And then for mens Conſciences to be diſquieted, it argues that they have not, in that manner, as they ought, deſired information; as for Miniſters, we know that all that have been received into that Order, have voluntarily ſubſcribed to them, and conſequently have receded from their own ſubſcription, if they have refuſed to conforme. And we deſire to know what tender reſpect will be had to the Conſciences of thoſe, who will ſubmit to your Directory, and afterward refuſe to conforme unto it. I am ſure the denuntiations which we have heard of againſt the diſſenting Brethren, about the matter of Juriſdiction and Cenſures (and p. 63now lately concerning the depravers of your Directory) have been none of the mildeſt, although thoſe are your own fellow-Members, that have aſſiſted you as affectionately in the grand Cauſe as any, and never made themſelves liable to your ſeverity, by having once conformed to you in thoſe particulars. And ſo 3. For depriving them of the Ordinances of God, &c. if that were the puniſhment appointed for the obſtinate and refractory, 'tis no more then the Lawes of the Land appointed for their Portion, and in that ſure not without any example in Scripture and Apoſtolicall practice, who appointed ſuch perverſe Perſons to be avoided, which is a cenſure as high as any hath been here on ſuch inflicted. What Ordinances they were of which ſuch men were deprived, I conceive is ſpecified by the next words, that ſundry good Chriſtians have been by means thereof kept from the Lords Table, which muſt needs referre to thoſe that would not kneele there, and why that ſhould be ſo unreaſonable, when the very Directory layes the matter ſo, that none ſhall receive with them who do not ſit, there will be little ground, unleſſe it be that no poſture in the Service of God can be offenſive, but only that of kneeling, which indeed hath had the very ill luck by Socinus, in his Tract Coenâ Domini, to be turn'd out of the Church as Idololatricall (with whom to affirme the ſame will be as great a complyance, as kneeling can be with the Papiſts.) And by theſe as ſuperſtition at leaſt, I know not for what guilt, except that of too much humility, as being in M. Archer his Divinity, as before I intimated, a betraying of one of the greateſt comforts in the Sacrament, the ſitting fellow-Kings with Chriſt in his earthly Kingdome, confeſſing thereby that ſome mens hearts are ſo ſet on that earthly Kingdome, that the hope of an Heavenly Kingdome will not yeeld them comfort, unleſſe they may have that other in the way to it; and withall telling us, that he and his Compeeres are thoſe men.

Sect 6 Having ſurvey'd theſe ſtveralls, and ſhewed how unjuſtly the charge of Offence is laid on the Liturgy, and how little 'tis prov'd by theſe reaſons, I ſhall only adde, that the propoſition pretended to be thus proved by theſe particulars, is much larger then the proofe can be imagined to extend. For part of the propoſition was, that the Liturgy was offence to the Reformed p. 64Churches abroad; To which the [For] is immediately annext, as if it introduced ſome proofe of that alſo. But 'tis apparent, that the proofes ſpecified inferre not that, for neither the burthen of reading is Offence to them, nor are their Conſciences diſquieted, nor they deprived of Gods Ordinances by that means. In which reſpect 'tis neceſſary for us to conclude, that the word Offence, as applyed to them, is taken in that other notion, that they are diſpleaſed and angry at it. To which we then muſt anſwer, that although there is no guilt inferred from the undergoing this fate of being diſliked by ſome, but rather that it is to be deemed an ill indication to be ſpoken well of by all, yet have we never heard of any Forraigne Church which hath expreſt any ſuch offence; the utmoſt that can be ſaid, is (and yet not ſo much as that is here ſuggeſted) that ſome particular men have expreſt ſuch diſlike; to whom we could eaſily oppoſe the judgment of others more eminent among them who have largely expreſt their approbation of it.Vid. troubl. of Frank. p. 30. &c. And 'tis obſerveable, that Calvin himſelfe, when from Franckfort he had received an odious malitious account of many particulars in our Liturgy (as any will acknowledge that ſhall compare the report then made, with what he finds) though he were ſo farre tranſported as to call them ineptias, follies, yet addes the Epithet of tolerabiles, that though ſuch, they were yet tolerable. And therefore

In the third place, I may now conclude, that if all that is thus affirm'd to prove the Offence in the Liturgy, uſed in the Church of England, were (after all this evidence of the contrary) ſuppoſed true, yet is it no argument to inferre the juſtice of the preſent deſigne which is not reforming, but aboliſhing both of that and all other Liturgy. Were there Offence in the length of the Service, that length might be reform'd, and yet Liturgy remain; were there offence in the Ceremonies, or miſchiefe in the puniſhing them that have not conformed, thoſe Ceremonies might be left free, that Conformity be not thus preſt, and ſtill Liturgy be preſerved inviolate. As for the Forreigne Churches, 1. I ſhall demand, whether only ſome are thus offended, or all. Not all, for ſome of the wiſeſt in theſe Churches have commended it; and if ſome only, then it ſeems others are not offended, and why muſt we be ſo partiall, as to offend & diſpleaſe ſome, that we p. 65may eſcape the offending others? not ſure becauſe we more eſteem the judgments of the latter, for by the Apoſtles rule the weaker men are, the more care muſt be taken, that they be not offended. 2. I ſhall ſuppoſe that their Liturgy, or their having none at all, may poſſibly offend us, and then demand why they ſhall not be as much obliged to change for the ſatisfying of us, as we of them? I am aſhamed to preſſe this illogicall diſcourſe too farre, which ſure never foreſaw ſuch examination, being meant only to give the people a formall ſpecious ſhew for what is done, a heap of popular Arguments, which have of late gotten away all the cuſtome from Demonſtrations, and then, Si populus vult decipi, decipiatur, if the tame Creature will thus be taken, any fallacy, or Topicke doth as well for the turn, as if Euclid had demonſtrated it.

Sect 8 In purſuit of this popular Argument it followes,P. …. that by this means, i. e. of the Liturgy, divers able and faithfull Miniſters were debarred from the exerciſe of their Miniſtry, and ſpoyled of their livelyhood, to the undoing of them and their Families. To which I anſwer, 1. That if this be true, it is very ſtrange that ſo few of this preſent Aſſembly were of that number. For of them I may ſurely ſay many, very many in proportion, were not debarred of the exerciſe of their Miniſtry, were not diſpoyled of their livelyhood, &c. And if any one was, which I profeſſe I know not, I believe it will be found, that the ſtanding of Liturgy brought not thoſe inflictions upon him. The concluſion from hence will be, that either theſe preſent Aſſemblers concurred not in judgment with thoſe many able and faithfull Miniſters (and then why do they now bring their Arguments from them, whoſe judgement they did not approve and follow?) or elſe that they were not ſo valiant, as to appear when ſufferings expected them, or elſe that they had a very happy Rainbow hanging over their heads to avert from them that common ſtorme. But then 2. It might be conſidered, whether thoſe mentioned penalties have not been legally, and by act of Parliament, inflicted on thoſe who ſuffer'd under them, and then whether that will be ground ſufficient to aboliſh a Law, becauſe by force thereof ſome men that offended againſt it have beene puniſhed. 3. Whether ſome men did not chooſe non-conformity as the more inſtrumentall p. 66to the exerciſe of their Miniſtry, changing one Pariſh for the whole Dioceſſe, and preaching oftner in private Families, then any other did in the Church, and withall, wheter this had not the encouragement of being the more gainfull trade, of bringing in larger Penſions, then formerly they had receiv'd Tythes. 4. Whether the puniſhments inflicted on ſuch, have not generally been inferiour to the rigour of the Statute, and not executed on any who have not been very unpeaceable, and then whether unpeaceable perſons would not go neare to fall under ſome mulcts, what ever the Forme of Government, what ever the Church Service were, none having the promiſe of inheriting foreign, the Land of Canaan, an happy proſperous life in this world, but they whoſe meekneſſe and obedience to Lawes have given them aclaime to that priviledge. 5. Whether the number of thoſe, who by Ordinances have lately been ſo debarred of the exerciſe of their Miniſtry, and ſpoyled of their livelyhood, have not been farre greater then all thoſe together; that ever the Liturgy thus offended ſince the Reformation. 6. Whether this Directory, ſhould it be eſtabliſht, would not be ſo impoſed, that they which obey it not, ſhall be ſubject to theſe or the like penalties.

Sect 9'Tis added in the next place, to raiſe the cry, and encreaſe the Odium, and to involve the Prelates and the Liturgy in the ſame calamity, (for otherwiſe what hath the Prelates labouring, &c. to do with the Liturgy?) That the Prelates and their Faction have laboured to raiſe the eſtimation of the Liturgy to ſuch an height, P. 2.as if there were no other worſhip, or way of worſhip of God among us, but only the Service-book, to the great hindrance of the Preaching the Word. To which I anſwer, 1. That this or any other action of the Prelates, if ſuppoſed never ſo true, and never ſo extravagant, is wholly extrinſecall and impertinent to the buſineſſe of the Liturgy, and the more impertinent, by how much the more extravagant, ſuch actions being eaſily coerced, and reduced by and according to the rule, and ſuch unreaſonable enhaunſments ſeparable, without any wound or violence to the Liturgy. Give the Liturgy its due, not its uſurped eſtimation, and we are all agreed. 2. 'Tis here acknowledged that this was but laboured, not affirmed that it was effected, and then this ſure is too heavy p. 67a doom on the Liturgy, for that their labouring; we do not find that Saint Paul was ſtroke dead, like Herod, becauſe the Lycaonians meant and laboured to do ſacrifice unto him, Act. 14. 16. But then 3. He that ſhall conſider who they are which make this objection, will ſure never be moved by it. For certainly they that have formerly ſet the prime of their wits and endeavours to vilify and defame the Liturgy; and now that they think they have power, have abſolutely aboliſht it, will go neer to be partiall when they are to judge of the due eſtimation of it; they that declaime at Biſhops for advancing it, will they be juſt and take notice of their own contempts, which enforced the Biſhops thus to reſcue and vindicate it? I ſhall not expect it from them, nor till then, that they will deliver any more then popular ſhewes of truth in this matter. For 4. The Prelates have not raiſed the book to an higher eſtimation then the Law hath raiſed, that is, that it may be obſerved ſo as may tend to edification, nor do we now deſire any greater height of value for it, then you for the Directory, I ſhall adde, nor ſo great neither, for we do not exclude all others as unlawfull, as you have done, and then I am confident God will not lay that charge on us, which you do on the Prelates, nor any man that ſhall conſider how different our Titles are, though our claimes not proportion'd to them. A piece of modeſty and moderation which we challenge you to tranſcribe from us. 5. All this all this while is a meere Calumny, if by the Service Book is meant the uſe of the Prayers in the Liturgy, for no Prelate ever affirm'd, or is known to have thought, that there is no other way of worſhip of God, but that among us. But then 6. We adde that this way of publicke Prayer by ſet Forme, the only one eſtabliſht by Law; (and ſo ſure to be eſteem'd by us before any other) is alſo in many reſpects the moſt convenient for Publick worſhip, of which affirmation we ſhall offer you no other proof or teſtimony, then what Mr. Calvin, whom before we named, hath given us in his Epiſtle to the Protector, in theſe words, Quod ad formulam, &c. As for Forme of Prayers, and Eccleſiaſticall Rites, I very much approve, that it be ſet or certain. From which it may not be lawfull for the Paſtors in their Function to depart, that ſo there may be proviſion made for the ſimplicity and unskillfullneſſe of ſome, and that the p. 68conſent of all the Churches among themſelves may more certainly appear: and laſtly alſo, that the extravagant levity of ſome, who affect novelties, may be prevented. So probable was my conjecture, that at firſt I interpoſed, that the men that had here impoſed upon their fellowes ſo farre, as to conclude the abolition of Liturgy neceſſary, were thoſe that undertook to reforme Geneva as well as England, to chaſtiſe▪ Calvins eſtimation of it, as well as that of our Prelates.

Sect 10 As for that pompous cloſe, that this hath been to the great hindrance of the Preaching of the Word, P. 3.and to the juſtling it out as unneceſſary, or at beſt inferiour to the reading of Common-Prayer, I anſwer, 1. That the Liturgy, or the juſt eſtimation of it, is perfectly uncapable of this charge, it being ſo farre from hindring, that it requires the Preaching of the Word, aſſignes the place where the Sermon ſhall come in, hath Prayers for a bleſſing upon it. 2. That if any where Sermons have been neglected, it hath not been through any default either of the length or eſtimation of the Liturgy: for theſe two, if Faction and Schiſme did not ſet them at oddes, would very friendly and peaceably dwell together, and each tend much to the proficiency and gain which might ariſe from either. Prayers would prepare us to heare as we ought, i. e. to practice alſo; and Sermons might incite and ſtirre up the languiſhing devotion, and enliven and animate it with zeale and fervency in Prayer. And conſtantly the more we eſteemed the Ordinance, and ſet our ſelves to the diſcharge of the duty of Prayer, the more ſhould we profit by Sermons which were thus received into an honeſt heart thus fitted, and made capable of impreſſion by Prayer. Theſe two may therefore live like Abraham and Lot, and why ſhould there be any wrangling or controverſie betwixt thy Heards-men and my Heards-men? But ſeeing it is made a ſeaſon of complaining, I anſwer. 3. That it is on the other ſide moſt notorious, that in many places the Sermon hath juſtled out the Common Prayers, and upon ſuch a provocation, (and only to prevent the like partiality or oppreſſion) it may be juſt ſo farre now to adde, that as long as the Liturgy continues in its legall poſſeſſion in this Church, there is no other legall way (as that ſignifies, commanded by Law) of the publicke worſhip of God among us, and although that voluntary p. 69Prayer of the Miniſter before Sermon, when it is uſed, is a part of the worſhip of God, (as all Prayer is) yet is it not preſcribed by the Law, nor conſequently can it without uſurpation cut ſhort or take away any part of that time which is by that aſſigned to the Liturgy; the free-will offerings, though permitted, muſt not ſupplant the daily preſcribed oblations, the Corban muſt not excuſe the not honouring of Parents, the cuſtomes which are tolerated, muſt not evacuate or ſupercede the precepts of the Church. As for Sermons, which in this period ſeem the onelyonly thing that is here oppoſed to Liturgy; I hope they do not undertake to be as eminent a part of the worſhip of God among us as Prayer. If they do, I muſt leſſe blame the poor ignorant people, that when they have heard a Sermon or two think they have ſerved God for all that day or week, nor the generality of thoſe ſeduced ones, who place ſo great a part of Piety in hearing, and think ſo much the more comfortably of themſelves from the number of the houres ſpent in that Exerciſe, which hath of late been the only buſineſſe of the Church, (which was by God inſtil'd the Houſe of Prayer) and the Liturgy at moſt uſed but as Muſick to entertain the Auditors till the Actors be attired, and the Seates be full, and it be time for the Scene to enter. This if it were true, would avow and juſtifie that plea in the Goſpell, [Lord open unto us, for thou haſt taught in our ſtreets] i. e. we have heard thee Preach among us. Which ſure Chriſt would not ſo have defamed with an [I will ſay unto them, go you Curſed, &c.] if it had been the prime part of his worſhip to be ſuch hearers; the conſideration of that place will give us a right notion of this buſineſſe, and 'tis this, that hearing of Sermons, or what elſe appointed by the Church for our inſtruction, is a duty of every Chriſtian preſcribed in order to practice or good life, to which knowledge is neceſſarily preparative, and ſo, like many others, actus imperatus, an act commanded by Religion, but ſo far from being it ſelfe an immediate or elicite act of worſhip preciſely or abſtractly, as it is hearing, that unleſſe that proportionable practice attend it, 'tis but an aggravation and accumulation of our guilts, the bleſſedneſſe not belonging to the hearing, but the [and keeping the Word of God] and the go you Curſed, to none more then to thoſe that heare and ſay, but doe not: and p. 70for the title of worſhip of God, whether outward or inward, outwardly expreſt, or all Prayer certainly and adoration of God is the thing to which that moſt ſpecially belongs, as may appeare, Pſal. 95. 6. where that of worſhipping is attended, with falling down and kneeling before the Lord our maker. And even your Directory, though it ſpeak extream high of Preaching the Word, yet doth not it ſtile it any part of Gods worſhip, as it doth the reading the Word of God in the Congregation, p. 12. becauſe indeed our manner of Preaching is but an humane thing, and the word of man. This I ſhould not here have ſaid, becauſe I would be ſure not to diſcourage any in the attending any Chriſtian duty (and ſuch I acknowledge hearing to be, and heartily exhort all my Fellow Labourers in their ſeverall Charges, to take heed to Doctrine, to Reproofe, to Exhortation, to be as frequent and diligent in it, as the wants of their Charges require of them; and my fellow Chriſtians alſo, that they give heed to ſound Doctrine, that they require the Law at the Prieſts mouth, as of a meſſenger of the Lord of Hoſts, and againe to take heed how they hear) but the foreign, or impropriety of ſpeech, that I ſay no more, that is in this matter diſcernible in the words of the Directory, and the conſequent dangers which experience hath forced us to obſerve in them, who place the worſhip of God eſpecially in hearing, have extorted thus much from us, which may be uſefull to give us a due valuation of Sermon and Prayer, the former as a duty of a Chriſtian, the latter a duty too, and an elicite act, a prime ſpeciall part of worſhip alſo.

Sect 11 And whereas 'tis added, that the Liturgy by man is made no better then an Idol. P. 4.1. That is a ſpeech of great cunning, but withall of great uncharitableneſſe: cunning, in ſetting the words ſo cautiouſly thus, not an Idoll, but [no better then] (as they, that will rayle, but would not pay for it, whoſe feare doth moderate the petulancy of their ſpleen, and coveteouſneſſe keep them from letting any thing fall that the Law may take hold of, are wont to do) and yet withall ſignifying as odiouſly as if it had been made an Idoll indeed. Whereas the plain literall ſenſe of the words if it be taken, will be this, that an Idoll is not worſe then our Common-Prayer-Book is to many, or that it is uſed by many as ill as an Idoll is wont to be uſed, which is then the moſt p. 71bitter piece of uncharitableneſſe, if not grounded on certaine knowledge, and that impoſſible to be had by others, as could be imagined. The truth is, this Directory hath now proved that there is a true ſenſe of theſe words, the Compilers of which have demonſtrated themſelves to be thoſe many that have made our Liturgy no better then an Idoll, have dealt with it as the good Kings did with the abominations of the Heathens, brake it in pieces, ground it to powder, and thrown the duſt of it into the Brook; for abolition is the plain ſence for which that is the metaphore. But then 2. 'Tis poſſible, the calme meaning of thoſe odious words is no more then this, that many have given this an eſtimation higher then it deſerves. If any ſuch there be, I deſire not to be their advocate, having to my task only the vindication of its juſt eſteem; but yet cannot reſiſt the temptation which prompts me to return to you, that ſome men as neare the golden meane as the Aſſemblers, have ſaid the like of Preaching, though not expreſt in it ſo large a Declamatory figure; and I ſhall ask, whether you have not poſſibly given them ſome occaſion to do ſo (as great perhaps as hath been given you to paſſe this ſentence on them) at leaſt now confirmed them in ſo doing, by applying or appropriating to the Preaching of the word (in the Modern notion of it, and as in your Directory it is diſtinguiſht from reading of the Scriptures) the title which S. Paul gives to the Goſpell of Chriſt, ſaying, that it is the Power of God unto Salvation, and one of the greateſt and moſt excellent works of the Miniſtry of the Goſpell, p. 27. which former clauſe of power of God, &c. though it be moſt truly affirmed by S. Paul of their Preaching the Goſpell, and alſo truly applyed or accommodated to that Preaching or interpreting of Scripture, which is the foreign, the due application of the Scripture-rule to particular caſes, yet it is not true in univerſum, of all that is now adayes call'd Preaching, much of that kind being foreign, of a mortiferous poyſonous ſavour, not to them that periſh, but to the moſt Chriſtian auditory it meets with; And that the railing of every Pulpit-Rabſhakeh, the ſpeaking evill of Dignities, &c. ſhould be ſtiled the power of God to Salvation, I have little temptation to believe. And whether the latter clauſe be true alſo, I referre you to S. Aug. Ep. 180. ad Honorat. where ſpeaking of p. 72damages that come to the People by the abſence of the Miniſter, and conſequently of neceſſaria Ministeria, the ſpeciall, uſefull neceſſary acts of the Miniſtery, he names the Sacraments, and receiving of Penitents, and giving of comfort to them, but mentions neither Praying nor Preaching in that place. I ſhall adde no more, but that ſome have on theſe, and the like grounds, been tempted to ſay, that you Idolize Preaching, becauſe you attribute ſo much to any the worſt kind of that, above what others have conceived to be its due proportion. And yet we hope you think not fit to aboliſh Preaching on that ſuggeſtion, and conſequently, that it will be as unjuſt to aboliſh Liturgy on the like, though it ſhould be prov'd a true one, this being clearly the fault of Men, and not of Liturgy, as that even now of the Lycaonians and not of Paul, eſpecially when the many, which are affirmed to have thus offended, by Idolizing the Liturgy, are ſaid to be ignorant and ſuperſtitious, whoſe faults, and errors, and imprudencies, if they may prove matter ſufficient for ſuch a ſentence, may alſo rob us of all the treaſures we have, of our Bibles and Soules alſo. For thus hath the Goſpell been uſed as a foreign, or charme, and that is but little better then an Idoll, and ſo have ſome perſons been had in admiration, and believed as if they were infallible, and ſo in a manner Idoliz'd alſo, and that this ſhould be a capitall crime in them, that were thus admired, would be a new piece of ſeverity, that few of Draco's Lawes could parallel.

Sect 12 P. 4.The next charge (which is an appendent proofe of this) is that the People pleaſing themſelves in their preſence at that Service, and their Lip-labour, in bearing a part in it, have thereby hardned themſelves in their ignorance, and careleſneſſe of ſaving knowledge and true piety. To this I anſwer. 1. That 'tis no fault to be ſo pleaſed with preſence at that ſervice (the congregation of many Saints is to any a pleaſing company) and therefore if it were immediate to, and inſeparable from the Liturgy, would not be a charge againſt it, nor in any probability hinder, but advance the deſire, and acquiſition of ſaving knowledge and true piety, which is there propoſed, to all that are preſent at the Liturgy. But if the phraſe ſignifie being pleaſed with the bare preſence, or the being preſent, and doing nothing of that they come for, as the p. 73Lip-labour ſeems to denote the hard labour of the lip, and not joyning any zeale or intention of the heart, it is then but an uncharitable cenſure again, if it be not upon certain knowledge; and if it be, 'tis as incident to that order of the Directories propoſing, as to our Liturgy. One may pleaſe himſelf with a bare preſence at Sermon, and either ſleep it out, or think on ſome worldly matter; one may ſay all or moſt of the Miniſters Prayer after him, and ſigh and groan at every period, and ſatisfy himſelf that this is a gallant work of piety, but truly I would be unwilling to be he that ſhould paſſe this cenſure on any, whoſe heart I did not know (for ſure it is not neceſſary that any man ſhould leave his heart at home, when his body is preſent, or employ it on ſome thing elſe, when his lips are buſied either in our Liturgy or that Directory Prayer,) nor, if I did ſo, ſhould I think that the Directories order for worſhip ſhould be rejected for this fault of others, if there were nothing elſe to be ſaid againſt it. As for the Peoples bearing a part in the Service, which ſeems to referre to the reſponſes, this hath had an account given of it already.

Sect 13 Only in the whole period put together, this ſeems to be inſinuated, that the ſaving knowledge, and true piety, is no where to be had, but in thoſe Sermons, which are not uſhered in with the Liturgy; which we ſhall not wonder at them for affirming, who have a long time thus perſwaded the people, that all ſaving knowledge is to be had from them, and their compliees, and blaſted all others for carnall men, of which many diſcriminative Characters were formerly given, as kneeling or praying at the time of entrance into pue or pulpit; but now it ſeems the uſe of the Liturgy ſupplies the place of all, as being incompatible with ſaving knowledge and true piety. If this be true, that will be a very popular plauſible argument I confeſſe, and therefore I ſhall oppoſe unto it, that which I hope will not paſſe for boaſt either with God or Angels, that of the Sermons which have been Preacht ſince the Reformation in this Kingdome, and commended to the Preſſe and publick view, very few were Preacht by thoſe that excluded the Liturgy out of the Churches, and that ſince this Directory came into uſe, and ſo made a viſible diſcrimination among men, there hath been as much ſaving knowledge, i. e. Orthodox doctrine, and exhortation to repentance, Prayer, Faith, p. 74Hope, and Love of God, Selfe-deniall, and readineſſe to take up the croſſe, (duties toward God) and to Allegiance, Juſtice, Mercy, Peaceableneſſe, Meekneſſe, Charity even to Enemies, (and the reſt of the duties toward man) to be heard in the Sermons of thoſe that retain the Liturgy, and as much obedience to thoſe obſervable in the lives of thoſe that frequent it, as is to be met with in the eſpouſers of the Directory. If it be not thus, I confeſſe I ſhall have little hope, that God will ſuffer ſuch a jewell as the Liturgy is, to continue any longer among us ſo unprofitably, and yet if men were guilty of this fault alſo, & the Liturgy of the unhappineſſe of having none but ſuch Clients, yet would not this be ſufficient authority for any men to aboliſh it, any more then it will be juſt to hang him who hath been unfortunate, or to make any mans infelicity his guilt. I beſeech God to inflame all our hearts with that zeale, attention, fervency, which is due to that action of Prayer in our Liturgy, and that cheerfull obedience to all that is taught us out of his Word, and then I am ſure this argument or objection againſt our Liturgy will be anſwered, if as yet it be not.

Sect 14 The next objection is the Papiſts boaſt, that our Book is a compliance with them in a great part of their Service, and ſo that they were not a little confirm'd in their Superſtition and Idolatry, &c. Where I ſhall 1. demand, is there any Superſtition or Idolatry in that part of the Service wherein we thus comply with them? if ſo, 'tis more then a complyance with Papiſts, 'tis in it ſelfe a down-right damning ſin; and if there be not, but all that is Idolatrous or ſuperſtitious in their Service is reform'd in ours, then ſure this will be farre from confirming them in either of thoſe, if they depend any thing upon our judgments, or our compliance. 2. 'Tis a little unreaſonable, that they who will not believe the Papiſts in any thing elſe, ſhould believe their boaſt againſt us, and think it an accuſation ſufficiently proved, becauſe they ſay it; whereas this affirmation of the Papiſts, if it be theirs, (and not the Aſſemblers rather impoſed upon them) is as groſſe, though perhaps not as dangerous a falſity, as any one which the Aſſemblers have condemn'd in them. For 3. The truth is notorious, that our Reformers retain'd not any part of Popiſh Service, reformed their Breviary and Proceſſionall, and p. 75Maſſe-book, as they did their Doctrine, retained nothing but what the Papiſts had received from purer Antiquity, and was as clear from the true charge of Popery, as any period in either Prayer or Sermon in the Directory; which argues our complyance with the ancient Church, and not with them; the very thing that Iſaac Caſaubon ſo admired in this Church of ours, the care of antiquity and purity, proclaiming every where in his Epiſtles to all his friends, that there was not any where elſe in the world the like to be found, nor ever hoped he to ſee it till he came into this Kingdome. And ſure there is no Soloeciſme in this, that we being a Reformed Church, ſhould deſire to have a Reformed Liturgy, which hath alwaies had ſuch a conſent and ſympathy with the Church, that it will not be a cauſeleſſe fear, leſt the abolition of Liturgy as farre as God in judgment permits it to extend, (the juſt puniſhment of them that have rejected it) be attended with the abolition of the Church in time, and even of Chriſtianity alſo.

Sect 15 As for the confirming of Papiſts in their Superſtition by this means. I deſire it be conſidered whether it be a probable accuſation, viz. 1. Whether the rejecting that which the Papiſts have from antiquity, as well as what they have obtruded on, or ſuperadded to it, be a more likely means to winne them to heare us or reforme themſelves, then our retaining with them what they retain from Antiquity, i. e. whether a Servant (much more whether a Brother) that is reprehended as much for his diligence, as for his neglects, for his good and faithfull, as for his ill and falſe ſervices, be more likely thereby to be enclined to mend his faults, then he that is ſeaſonably and meekly reprov'd for his miſcarriages only? It was good advice in that ancient Epiſtle to Polycarpus, aſcribed to S. Ignatius, foreign, meekneſſe is the beſt means to bring down the moſt peſtilent adverſary, and the reſemblance by which he expreſſes it as ſeaſonable, foreign, Fomentations are moſt proper to allay any exaſperation of humors. And 'tis Hippocrates's advice, that the Phyſitian ſhould never go abroad without ſome foreign, lenitives or mollifying applications about him; It ſeems there was nothing of ſo daily approved uſe as thoſe. And that will avow this method of complying with adverſaries, as farre as we may, to p. 76be a probable and a wiſe, as wel as a Chriſtian courſe, to bring them from their Superſtition, and not to confirme them in it. And another uſe there is wherein the Papi…s themſelves confeſſe this complyance was Politick, to take all ſcruple out of the heads and hearts of the People of England, concerning the lawfulneſſe of this Reformation, (This is the opinion of the Papiſts, expreſt in a Book call'd Babel and Jeruſalem, or Monarcho-machia Proteſtantium, ſubſcribed by P.D.M. but conceived to be Patiſons p. 314.) that they might conceive, that the Service and Religion ſtill continued the ſame, but was tranſlated into Engliſh only, for their better edification, and ſo, ſaith he, it was indeed very politickly handled. 2. Whether that which drives away all Papiſts from all kind of communion or converſation with us, from all hearing of our Preaching or Doctrine, be more likely to work them over to our ſide, then that which permits them to come to our Churches with us. For this is notoriouſly known, that as our Liturgy now is, and was framed in Qu. Elizabeths dayes, the Papiſts did for ten years together, at the beginning of her Reign, come to Church with us, and ſo continued, till the Popes excommunicating the Queen and our Nation, made it ſo appear unlawfull for them. And perhaps but appear too, for an accoun… might be given of this buſineſſe, that it is no way unlawfull (by his own principles) to a Papiſt, remaining thus, to come to our Churches, and be preſent at our Liturgy, and (if that be thought an objection or reproach againſt us, I ſhall then adde) not only to ours, but to that Service which is performed according to the Directory alſo, the only difference being, that if both by them were conceived lawfull, (as by miſtake, I beleeve, in them neither now is) our Liturgy would bee more likely to attract them, then the Directory; And this we conceive not ſuch a fault as to offer any excuſe for it, (for if S. Paul by being a Jew to the Jew, could hope to gain the Jew, why ſhould not we (without being Papiſt to the Papiſts, but onelyonly Chriſtians in thoſe things wherein they are ſo too) expect to gain the Papiſt alſo? For ſuppoſing this to be, as you call it, a complyance with them, ſure 'twere a more probable gaining way, then to denounce enmity to all, whom they ever converſt with; I meane to the primitive Liturgies for no other crime, but becauſe they made p. 77uſe of them. Who are beſt Diviners in this matter, they, or we, experience may perhaps hereafter prove. In the mean, I cannot imagine, but Liturgy and moderation, and charity, may be able to bring in as faire a ſhole of Proſelytes, to convert as many Papiſts to us, or at leaſt to confirme Proteſtants, as an Ordinance for Sequeſtration of all their goods, and Halter, and a Directory will be able to doe, yea with an Ordinance for the Ordination of Miniſters by meer Presbyters too, call'd in to aſſiſt them.

Sect 16 P. 4.And whereas 'tis added in that ſame Section, that the Papiſts were very much encouraged in that expectation, when upon the pretended warrantableneſſe of impoſing of the former Ceremonies, new ones were daily obtruded upon the Church. 1. I demand an occaſion of that phraſe [pretended warrantableneſſe of impoſing of Ceremonies.] May any Ceremonies be impoſed or no? if they may, then an act of Parliament may certainly do it, and ſuch was that which confirm'd our Liturgy, and ſo the warrantableneſſe not pretended; if not, why then do you impoſe entring the Aſſembly not irreverently, p. 10. and taking their places without bowing? For that generall, and that negative is notation of ſome Ceremony, if it have any ſence in it. The phraſe [not irreverently] preſcribes ſome reverence, there being no middle betweene thoſe two, and conſequently the forbidding of the one being a preſcription of the other. For I ſhall aske. Is keeping on the hat irreverence at that time? If it be, then pulling it off, or not keeping of it on is a Reverence then required; And if this be avoyded by ſaying, that this is only there directed, not commanded. I reply, that an Ordinance prefixt for the eſtabliſhing that direction, requiring that what is there directed, ſhall be uſed, amounts to a preſcription. The ſame may be ſaid of cauſing the Man to take the Woman by the right hand in Marriage, in the Directory, which is the preſcribing of a Ceremony, as much as if the Ring had been appointed to be uſed there alſo. 2. I anſwer, that we know not of any Ceremonies which have been obtruded or forced on any which the Law hath not commanded, (or if there had, this had been nothing to the Liturgy, nor conſequently to be fetcht in as a part of a charge againſt it;) That of bowing at the entrance into the Church, is the moſt likely to be the Ceremony here ſpoken of, and yet that is neither a new one (never by any Law or p. 78Canen turn'd out at the Reformation, but only not then impoſed under any command, and ſince diſuſed in ſome places) nor yet was it lately impoſed or obtruded on the Church, but on the other ſide in the Canon of the laſt ſo hated Convocation, (which alone could be ſaid to deale with the Church in this matter) it was only recommended, and explained, and vindicated from all miſtake, and then the practice of uſing of it left to every mans liberty, with the caution of the Apoſtle, that they that uſe it ſhould not condemne them that uſe it not, nor they that uſe it not, judge them that uſe it. 3. That the warrantableneſſe of impoſing the former Ceremonies was no means or occaſion of obtruding new daily, but rather an hedge to keep off ſuch obtruſion; for when it is reſolved by Law, that ſuch Ceremonies ſhall be uſed, 'tis the implicite intimation of that Law, that all other uncommanded are left free, and that, without authority, (as the word [daily] ſuppoſes the diſcourſe here to mean) no other can be obtruded. For ſure 'tis not the quality of Law to ſteale in illegall preſſures, but to keep them out rather, to define and limit our Liberty, not to enthrall us, to ſet us bounds and rules of life, not to remove all ſuch. But then 4. That it may appeare of how many truths this period is compoſed (every one of them with the helpe of one ſyllable a [not] ſet before the principall verbe, able to become ſuch) I ſhall adde that the very obtruſion of ſuch Ceremonies, if they had been obtruded, would never have encouraged a rational Papiſt to expect our return to them, but only have ſignified that we meant by complying with them, as far as it was lawfull, to leave them without excuſe, if they did not do ſo too, comply with us in what they might, and reſtore the Peace and Union of Chriſtendome by that means. This with any moderate Papiſt would moſt probably work ſome good, and for the more fiery Jeſuited, I am confident none were ever more mortally hated by them, then thoſe who were favourers of the Ceremonies now mentioned, and for the truth of what I ſay, you are obliged to believe that paſſage in Romes Maſter-piece, which you appointed to be ſet out, wherein the King, and the late Archbiſhop of Canterbury, were by the Popiſh contrivers deſigned to ſlaughter as Perſons whom they deſpaired to gain to them: but that any of the now Aſſemblers were ſo hated, or ſo feared, or thought ſo neceſſary p. 79to be taken out of the way, we have not yet heard, but are rather confident that if a pention of Rome, or a Cardinalls cap, will keep them long together to do more ſuch work as this, ſo reproachfull to the Proteſtant Religion, they ſhould be ſo hired, rather then diſſolve too ſpeedily.

Sect 17 P. 5.In the next place, 'tis found out by experience, that the Liturgy hath been a great means to make and encreaſe an idle and unedifying Miniſtry, which contented it ſelfe with ſet formes made to their hands by others without putting forth themſelves to exerciſe the gift of Prayer. To this I anſwer, that thoſe Miniſters are not preſently proved to be idle and unedifying which have been content to uſe the Liturgy. I hope there may be other waies of labour, beſide that of extemporary Prayer (which can be no longer a labour then while it is a ſpeaking.) For 1. I had thought that theſe men might have acknowledged Preaching and Catechizing, the former at leaſt, to have been the work of a Miniſter, and that an edifying work, and that ſure thoſe men have been exerciſed in, who have retain'd the Liturgy alſo. 2. Study of all kind of Divine learning, of which the haters of Liturgy have not gotten the incloſure, may paſſe with fober men for a labour alſo, and that which may tend to edification, if it hath charity joyned with it, and that may be had too, without hating the Liturgy. But then 3. I conceive that this Directory is no neceſſary proviſion againſt this reproached idleneſſe, or unedifyingneſſe in any that were formerly guilty of them in the daies of Liturgy. For ſure the labour will not be much increaſed to the Miniſter, that ſhall obſerve the Directory, becauſe either he may pray ex tempore, which will be no paines, but of his lungs and ſides in the delivery, or elſe a forme being compoſed by any, according to the Directory (which is in effect a Forme it ſelfe,) he may thenceforth continue as idle as he who uſeth our forme of Liturgy, and hee which hath a mind to be idle, may make that uſe of it, and that you acknowledge, when you interpoſe that caution P. 8. [that the Miniſters become not hereby ſlothfull and negligent] which were wholly an unneceſſary caution, if this Directory made idleneſſe impoſſible; and if a caution will ſerve turne, the like may be added to our Liturgy alſo, without abrogating of it. And for the edifying, I deſire it may be conſidered, whether the extravagancies p. 80and impertinences, which our experience (as well grounded as that which taught theſe men this myſtery of the idle unedifying Miniſtry) bids us expect from thoſe who neglect ſet formes, do more tend to the edifying of any then the uſe of thoſe Prayers which are by the piety and judgment of our Reformers compoſed, and with which the Auditory being acquainted, may with uninterrupted devotion goe along and ſay, Amen.

Sect 18 P. 5.And whereas 'tis added in this place, that our Lord Chriſt pleaſeth to furniſh all his ſervants whom he calls to that Office with the gift of Prayer. I deſire 1. That it may be ſhewed what evidence we have from any promiſe of Chriſt in his word, that any ſuch guift ſhall be perpetually annext by him to the Miniſtry; I beleeve the places which will be brought to enforce it, will conclude for gifts of healing, making of Pſalmes, and other the like alſo, which Miniſters do not now adaies pretend to. 2. I would know alſo why Chriſt, if he do ſo furniſh them, may not alſo be thought to help them to the matter of their Prayers (in which yet here the Directory is fain to aſſiſt them, and pag. 8. ſuppoſes the Miniſter may have need of ſuch help and furniture,) as well as the forme of words, in which the Liturgy makes the ſupply. 3. I ſhall not doubt to affirme, that if the gift of Prayer ſignifie an ability of Praying in publick without any premeditation, diſcreetly and reverently, and ſo as never to offend againſt either of thoſe neceſſaries, every Miniſter is not furniſht with this gift, ſome men of very excellent abilities wanting that ſuddaine promptneſſe of elocution, and choice of words for all their conceptions others being naturally modeſt and baſhfull, and not endued with this chariſma of boldneſſe, which is a great part, a ſpeciall ingredient of that which is here called the gift of prayer. And even for thoſe which have the former of theſe, and are not ſo happy as to want the latter, that yet they are not ſufficiently gifted for Prayer in Publick, experience hath taught us by the very creditable relations of ſome, who have falne into ſo many indiſcretions, that we ſay no worſe in that performance. 'Tis true that God enableth men ſufficiently in private to expreſſe their neceſſities to him, being able to underſtand ſighs and groanes, when words are wanting, and as well content with ſuch Rhetorick p. 81in the Cloſet as any, but this is not peculiar to Miniſters, and for any ſuch ability in publick, there will not be the like ſecurity, unleſſe the language of ſighs and groanes, without other expreſſions be there current alſo, which appears by ſome, who are forced to pay that debt to God in that coyne, having through unthriftineſſe provided no other; and yet 'twere well alſo if that were the worſt of it, but the truth is, blaſphemy is ſomewhat worſe then ſaying nothing.

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

As for that paſſge which is added in the cloſe of this Section, that in theſe latter times God vouchſafeth to his People more p. 82and better meanes for the diſcovery of errour and Superſtition.] Though this ſounds ſomewhat like his Divinity who makes the power of reſiſting Kings, to be a truth which God pleas'd to reveale in theſe latter times, for the turning Antichriſt out of the World, but hid in the primitive times, that Antichriſt might come in, yet I ſhall not now quarrell with it (becauſe 'tis poſſible it may have another ſence, and I would not deny any thing but what is apparently and inexcuſably falſe) but from thence aſſume, 1. That I hope God vouchſafeth theſe means to them, that uſe the Liturgy alſo; For if it muſt be ſuppoſed a ſinne, to continue the uſe of it, 'tis not, I hope, ſuch a waſting ſinne, as to deprive men of all grace, even of the Chariſmata, which unſanctified men may be capable of, and of means of knowledge, which is but a common grace, and therefore I muſt hope that the phraſe [his people] is not here meant in a diſcriminative ſence (like the Montaniſts forme of nos ſpirituales, in oppoſition to all others, as animales & pſychici) to ſignifie only thoſe that are for the Directory, for then let them be aſſured, Gods gifts are not ſo incloſed, but that Oxford is vouchſafed as plentifull means for the diſcovery of errour and ſuperſtition, as London, and have, among other acts of knowledge, diſcovered this one by Gods bleſſing, (which again I ſhall mention) that there may be as much errour and ſuperſtition in rejecting of all Liturgy, as in retaining of any, in oppoſing Ceremonies, as in aſſerting them, a negative (as I ſaid) touch not, taſt not, kneele not, bow not, as well and poſitive Superſtition; as alſo that there be errors in practice, as well as doctrine, foreign, infidelities againſt the Commandements, and Sermon of Chriſt in the Mount, as well as againſt the Creed it ſelfe, and that impoſing of Lawes on the King and Kingdome by the Sword, aboliſhing Liturgy, ſetting up Directories by that ſterne way of arguments, thoſe carnall weapons of militia or warfare, when they are not only practiſed, but aſſerted for lawfull, are errours, damnable errours alſo, and ſuch as are very near the ordinary notion of Superſtition, the teaching for doctrines the Commandements of men, I would I might not ſay of—alſo. But then 2. All this being ſuppoſed of Gods granting better means of knowledge now, then formerly, I ſhall yet interpoſe, that ſure this is not a truth of an unlimited extent, for there have been Apoſtles, which had better means then we, and they that p. 83were neareſt them, (and knew their doctrines, and practices, better then it is poſſible we ſhould) had ſo alſo, nay Vniverſall Councells meeting in the Holy Ghoſt, and piouſly and judiciouſly debating, had by the priviledge of Prayer, more right to that promiſe of Chriſts being in the midſt of them, and leading them into all truth, then an illegally congregated Aſſembly; and all theſe have been greater favourers of Liturgy then any of equall authority with them have been of your Directory; And 3. If all were ſuppoſed and granted which you claime, yet ſtill the means of knowledge now vouchſafed do not make you infallible, lay not any morall or phyſicall neceſſity on you to be faultleſſe or errorleſſe, and therefore ſtill this may be errour in you as probably, as Liturgy ſhould be Superſtition in us. And for gifts of Preaching and Prayer, I anſwer, if they are and have been truly gifts, others of former times may by the Spirit have had as liberall a portion of them, as we. For ſure thoſe dayes wherein the ſpirit was promiſed to be powred out on all fleſh, are not theſe dayes of ours, or of this age, excluſively to all others; Of this I am confident, that ſome other ages have had them in ſuch a meaſure, as was moſt agreeable to the propagating of the Goſpell, and if that were then by forming or uſing of Liturgies, why may it not be ſo at this time alſo?

Sect 21 Having given you my opinion of theſe paſſage, and yeelded to them for quietneſſe ſake, a limited truth, I muſt now adde, that if they be argumentative, and ſo meant as a proofe that theſe Aſsemblers are likely to be in the right, while they deſtroy Liturgy, although all the Chriſtian world before them have aſſerted it, this will be a groſſe piece of inſolency and untruth together; a taking upon them to be the only People of God, of theſe latter times, nay to have greater judgment, knowledge, gifts, then all the whole Chriſtian World, for all Ages together, including the Apoſtles and Chriſt himſelfe, have had. For all theſe have been produced together with the ſaffrage of Jewes, Heathens, Mahometans alſo, to maintain ſet Pormes; and though it be true, that ſome of late have found out many Superſtition… that never were diſcover'd before, one or other almoſt in every poſture or motion in Gods Service, yet this ſure is by the helpe of an injuſtice in applying without all reaſon that title to thoſe actions, p. 84and not by a greater ſagacity in diſcerning, making many acts of indifferent performance, nay of Piety it ſelfe, go defamed and mourning under the reproach of Superſtition, and not bringing any true light into the World, that before was wanting. This one Odium faſtned on all Orthodox Miniſters in this Kingdome at this time, of being ſuperſtitious, and the miſtake of the true notion of the word which hath to that end been infuſed into many, (but is by a Tract lately printed ſomewhat diſcover'd) hath brought in a ſhole of Sequeſtrations of Livings, which have been very neceſſary and inſtrumentall, to the maintaining of theſe preſent diſtempers. And now at length it proves in more reſpects then one, that what ever unſatiate hydropicall appetites are tempted to take away, is preſently involved under that title, a name that hath an univerſall malignity in it, makes aay thing lawfull prize that is in the company. God will in time diſplay this deceit alſo.

Sect 22 Having mentioned theſe ſo many reaſons of their aboliſhing our Liturgy, i. e. their ſo many ſlanders againſt our Church and Church-men, all which if they were true, hang ſo looſe and ſo ſeparable from Liturgy, that they cannot juſtifie the abolition of it;P. 6. At length they ſhut up their ſuggeſtions with [VponUpon theſe and many the like weighty conſiderations, and becauſe of divers particulars contained in the Book, P. 7.they have reſolved to lay aſide the Book] where if the many conſiderations unmentioned be of no more truth or validity then theſe, and ſo be like weighty conſiderations, I acknowledge their prudence in not naming them, and think that no part of the World is like to prove the worſe for this their reſervedneſſe, only by the way a generall charge is nothing in Law, and in generalibus latet dolus, is a legall exception againſt any thing of this nature. But if they have any other which they conceive to be of any weight, they are very unjuſt and very uncharitable to us, thus to enſnare our Eſtates (the fault even now laid upon the Prelates) by requiring our approbation of their Directory, and conformity of our practice to it; and yet not vouchſafe us that conviction, which they are able, to ſatisfie us of the reaſons of their proceedings. But the truth is, we ſhall not charge this on them neither, being made confident by the weakneſſe of the motives produced, that they have not any p. 85more effectuall in ſtore. And for the particulars contained in the Book, if there were any infirme parts in it, any thing unjuſtifiable, (which we conceive their Conſcience tells them there is not, having not in this whole Book produced one, and yet their charity to it not ſo great, as to cover or conceale any ſtore of ſins) yet would not this inferre any more then only farther Reformation of the Book, which is not the deſign againſt which we now argue.

Sect 23 And having proceeded to ſo bloudy a ſentence upon ſuch (foreign, in the Goſpell phraſe) teſtimonies and accuſations ſo unſufficient and unproportionable to ſuch a condemnation, they could not but foreſee the opinion that would be had of the action, and the ill and odious conſequents that would attend it, which therefore to keep off, is the next endeavour, by profeſſing that what is done, is not from any love of Novelty. And truly 'tis well you tell us ſo, for otherwiſe the ſemblance of that love and other actions, might have perſwaded us mortalls, who ſee but the outſides, ſo to judge. And ſtill notwithſtanding the affirmation (which is not of much value in your own cauſe, unleſſe we had more teſtimonies of the Authors infallibility, then this Preface hath afforded us) the conſideration of the matter and termes of the change from what and to what, of the no manner of advantage or acquiſition by it to recompence all the diſadvantages, the great temerity, if not impiety to boot, in ſeparating from this nationall, and in ſcorning and defying the practice of the Vniverſall Church, and the great illegality, that I ſay no worſe, of your action and the preparatory ſteps of motion to it, may tempt us to affirme, that it muſt needs be a love of novelty, even a Platonick love, as the phraſe is now a dayes, a love of novelty, as novelty, without any other hoped for reward, without any other avowed deſign in ſeeking it; for if there be any other which may be own'd, I am confident it hath already appeared by what hath been ſaid, that this is not the way to it. But then 2. Such a profeſſion as this will not ſure ſignifie much, to innovate, and yet to ſay we love nor innovation, to act with a proud high hand in deſpight of ſo much at leaſt of God, as is imprinted in the Lawes of man, and our lawfull Superiours, and then to excuſe it by ſaying we love not to do ſo, will … little alleviate p. 86the matter before any equall Judge. 'Tis certain there is ſomething unlovely in the reproachfull name of ſinne, how glibly ſoever the pleaſures of it go down, yea and even in the ſinne it ſelfe, it hath the foreign, the two Cups in Homer, more truly then that to which he applyes it, its bitter and hatefull, as well as its ſweeter lovelier parts, extemplo quodcun que malum committitur, ipſi Diſplicet, and if men may leave and excuſe to commit adultery ſo long, till they fall in love not only with the pleaſure of it, but the very ſinfulneſſe of it, and the name and reproach alſo, we ſhall give them a good large ſpace of Repentance: the ſhort is, the mention of Novelty is an evidence that the Compoſers Conſcience tells them, that what they now do is ſuch, and 'tis not their not loving it (perhaps onelyonly thinking, perhaps only ſaying they do not love it) which will much leſſen the fault, but rather define it to be an act againſt Conſcience, to be and continue guilty of ſo huge a novelty, when they profeſſe they love it not.

Sect 24 The next envy that they labour to avoyd, is the having an intention to diſparage the Reformers, of whom they are perſwaded, that were they now alive they would joyn with them in this worke. This is another foreign, to blanch your actions with contrary intentions, to do that which is moſt reproachfull to the Reformers, to obliterate, or which is worſe, to defame their memory (whom yet at the beginning you called wiſe and pious) and then ſay you intended them no diſparagement, nay to make them repent and retract after their death (i. e. to put them in a kind of Purgatory) to undertake for them that they have changed their minds, and not only that they are now content to part with that finally out of the Church, the ſhort temporary loſſe of which, one of them (Arch-Biſhop Cranmer in one of his letters publiſht by Miles Coverdale) laments as the ſevereſt part of the Perſecuters tyranny toward him, viz. that they would not permit him the uſe of the Common-Prayer-Book in the Priſon; but withall that they are grown zealots too, are content to act moſt illegally and ſeditiouſly to caſt it out. The judgment of this matter we leave to any arbitration. 1. Whether it be likely that they would joyn, againſt Law to take that away, which they compiled, or make all preſcribed Formes unlawfull, p. 87who did not think any fit in publick, but thoſe which were preſcribed. 2. Whether any man can have ground of ſuch perſwaſion, when they dyed in the conſtant exerciſe of it, and have ſent them no meſſage from the dead of their change of … 3. Whether it be not ſtrongly improbable, that they of the firſt Reformation, who in Qu. Maries dayes flying and living in Franckfort, and there meeting with the objections that have been produced by our new Reformers, maintained the Booke againſt them all, would now if they were return'd to us from a longer exile, diſclaime all that they had thus maintain'd. 4. Whether it be not an argument of a ſtrong confidence and aſſurance, (which is the moſt dangerous mother or Schiſme and Hereſie imaginable) of ſtrong paſſions and weak judgment, to think that all men would be of their ſide (as Hacket thought verily that all London would riſe with him, as ſoon as he appear'd in Cheap-ſide) upon no other ground of that perſwaſion mention'd, but only that they are of it, which is but in effect as the ſame Hacket did, ſhewing no evidence of his being a Prophet, but only his confidence, which produced all kind of direfull Oathes that he was, and hideous imprecations on himſelfe, if he were not ſo. That which is added by way of honour to thoſe Martyrs, that they were excellent inſtruments to begin the purging and building of his houſe, may be but an artifice of raiſing their own reputation, who have perfected thoſe rude beginnings, or if it be meant in earneſt, as kindneſſe to them, 'tis but an unſignificant civility, to aboliſh all the records of their Reformation, and then pay them a little prayſe in exchange for them, Martyr their aſhes (as the Papiſts did Fagius and Bucer) and then lay them down into the earth again, with a dirge or anthem, defame the Reformation, and Commend the Reformers, but ſtill to intimate how much wiſer and Godlier you are, then all thoſe Martyrs were.

Sect 25 Thus far they have proceeded ad amoliendam invidiam; Now to the poſitive motives, of ſetting up this great work of innovation, and thoſe are 1. To anſwer in ſome meaſiure the gracious providence of God which at this time calleth upon them for farther Reforma…: What they ſhould mean by the gratious providence of God in this place, I confeſſe I cannot gueſſe, (if it be not p. 88a meer name to adde ſome credit to the cauſe) unleſſe it be the proſperity and good ſucceſſe of their Armes; which if throughout this Warre they had reaſon to brag or take notice of (as ſure they have not, but of Gods hand many times viſibly ſhewed againſt them, in raiſing the low eſtate of the King, … means, and bringing down their mighty ſtrengths, as the Septuagint makes God promiſe to fight againſt Amalek foreign, by ſecret hand, by inviſible,) yet ſure would not that juſtify the taking up of thoſe Armes, much leſſe be able to conſecrate all other ſins, that thoſe Armes may enable any to be guilty of. 'Tis the Turks Divinity, as before I intimated, to paſſe ſentence on the action by the prosperity of the man, to make one killing of a Father villany and ſacriledge, becauſe the deſign it aim'd at miſcarrie…, Busbequi. Epiſt.and another of the ſame making an heroick act, that God was pleaſed with, becauſe it brought the deſigner to the Kingdome: And therefore, I beſeech you, look no longer on the cauſe through the deceiveable and deceitfull glaſſes of your conceited victories, but through that one true glaſſe the word of Chriſt in the New Teſtament; and if that call you to this farther Reformation, go on in Gods name; But if it be any elſe that calleth you, (as ſure ſomewhat elſe it is you mean, for if it were Gods word you would ere now have ſhew'd it us, and here have call'd it Gods word, which is plain and intelligible, not Gods providence, which is of an ambiguous ſignification) if any extraordinary revelation however convey'd to you; this you will never be able to approve to any that ſhould doubt your call, and therefore I ſhall meekly deſire you, and in the bowells of Chriſtian compaſſion to your ſelves, if not to your bleeding Country, once more to examine ſeriouſly, what ground you have in Gods Word, to ſatisfie conſcience of the lawfullneſſe of ſuch attempts, which you have uſed, to gain ſtrength to work your Reformation; and this we the rather deſire to be ſhewed by you, becauſe you adde, that having conſulted with Gods holy word, you reſolve to lay aſide the former Liturgy, which cannot ſignify that upon command of Gods word particularly ſpeaking to this matter, you have done it, for then all this while, you would ſure have ſhewed us that word, but that the word of God, hath led you to the whole work in generall, which you have taken in hand, and therefore p. 89that is it, which as a light ſhining in ſo dark a place, we require you in the name of God to hold out to us.

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

Sect 27 Next a third motive is mentioned, that you m…y ſatisfie the expectation of other Reformed Churches; ſo this firſt I ſay, that this is not the rule for the reforming of a Nationall Church foreign, and independent. And ſuch I conceive, the laſt Canon of the Councell of Epheſus, will by conſequence conclude this of England to be; and its …ing ſo is a ſufficient plea. 1. To clear us from all ſhew of Schiſime in Separating from the Roman Church) to which we were not, according to the Epheſine rule, ſubjected as a part) though we reformed our ſelves, when the Pope vehemently required the contrary, and would not himſelfe be reformed; and from the Church univerſall, of which we ſtill remain a member undivided. 2. To anſwer this motive of our Aſſemblers, by telling them that in the reforming ſuch a Church (as this of ours, if not by others, yet by them is acknowledged to be) the care muſt be, to do what the head and members of the Church, ſhall in the fear of God reſolve to be fitteſt, and not what other Churches expect; for if that were the rule, it would be a very fallacious and very puzling one, the expectations of ſeverall Churches being as ſeverall, and the choice of ſome difficulty, which of them was fitteſt to be anſwer'd. But then ſecondly, what the expectation of other Churches have been in this point, or what the reaſons of them, we do not punctually know, only this we do, that after your ſolliciting of many (which is another thing, ſomewhat diſtant from their expecting) we hear not of any, that have declared their concurrence in opinion with you in this: But on the contrary, that in anſwer to your Letter directed to the Church of Zeland, the Wallachrian Claſſis made this return to you, that p. 90they did approve ſet and preſcribed formes of publique Prayer, as profitable and tending to edification, quite contrary to what you before objected of the Offence to the Proteſtant Churches abroad, and now of their expectation, &c.) and give reaſons for that approbation, both from Texts of Scriptures, and the generall practice of the Reformed Church, avouching particularly the forementioned place of Calvin, and conclude it to be a preciſe ſingulari…y in thoſe men who do reject them. And now, I beſeech you, ſpeak your knowledge, and inſtance in the particular, if any Church have in any addreſſe made to you, or anſwer to your invitation, ſignified their expectation that you ſhould aboliſh Liturgy, or their approbation of your fact, able to counterballance this cenſure from the pen of thoſe your friends thus unexpectedly falne upon you. Some ingenuity either of making good your aſſertion of the Churches or elſe of Confeſſion that you cannot, will be in common equity expected from you.

Sect 28 The deſires of many of the Godly among your ſelves (which you mention as a fourth motive for abolition) wil ſignify little, becauſe how many ſuffrages ſoever might be brought for the upholding of Liturgy, thoſe who are againſt it ſhall by you be called, the godly, and that number what ever it is, go for a multitude. But then again, Godly they may be, but not wiſe, (piety gives no infallibility of doctrine to the poſſeſor) at leaſt in this point, unleſſe you can firſt prove the Liturgy to be ungodly▪ nay they that rejoyced in it, were, as you ſay, godly and learned, and they that made it wiſe and pious, & therefore ſure ſome reſpect was due to the wiſe, as well as godly in the abrogation. And yet it may be added farther, that the way of the expreſſing of the deſires of thoſe whom you mean by the Godly, hath been ordinarily be way of Petitions, and thoſe it cannot be diſſembled have been oft framed and put into their hands (I ſay not by whom) even in ſet preſcribed Formes, not thinking it enough to give them a Directory for matter, without ſtinting their Spirits, by appointing the words alſo. This ſhewes that the deſires of thoſe many of the Godly, are not of any huge conſideration in this buſineſſe, and yet I have not heard to my remembrance of any Petition, yet ever ſo inſolent, as to demand what you have done (in anſwer p. 91it ſeems to ſome inarticulate groans or ſighes) the abolition of all Liturgy.

Sect 29 The laſt motive is, That you may give ſome publique teſtimony of your endeavours for uniformity in divine worſhip promiſed in your Solemne League and Covenant. To this the anſwer will be ſhort, becauſe it hath for the main already been conſidered. 1. That the Covenant it ſelfe is unlawfull, which therefore obliges to nothing but Repentance, and reſtitution of a ſtray Subject to his Allegiance to God and the King again. 2. That there is one ſpeciall thing conſiderable of this Covenant, which will keep it either from obliging or from being any kind of excuſe or extenuation of the crimes that this action is guilty of, and that is the voluntary taking of that Covenant on purpoſe, thus to enſnare your ſelves in this obligation, to do what ſhould not otherwiſe be done; We before told you, that Herods oath would not juſtifie the beheading of John, and ſhall now adde, that if ſome precedaneous hatred to John, made Herod lay this deſigne before hand, that Herodias's Daughter ſhould dance, that upon her dancing he would be vehemently pleas'd, that upon her pleaſing of him he would ſweare to give her any thing ſhe ſhould aske, even to halfe his Kingdome, and the ſame compact appoint her to … … Petition, to take John Baptiſt's head for her reward, (as … not unlikely, but that as Herodias was of counſell with her Daughter, ſo Herod might be with Herodias) if the train I ſay, lay thus, ſure Herods oath would take off but little from the crimſon dye of his murther, but rather ſuperadde that ſin of deep Hypocriſie, of making piety, and the Religion of oaths, a ſervant and inſtrument to his inceſt and murthering of a Prophet. And then I ſhall no farther apply, then by asking this queſtion, did you not take this Covenant on purpoſe to lay this obligation upon you, and now pretend that for your Covenants ſake, you muſt needs do it? If you cannot deny this, O then remember Herod. But if you took the Covenant without any ſuch deſigne, but now find your ſelves thus enſnared by it, then rather remember the times to get out of that ſnare, and not to to engage your ſelves faſter in it. 3. I anſwer, that if by uniformity be meant that among our ſelves in this Kingdome, the taking away our Liturgy by Ordinance, while it remaines eſtabliſht p. 92by valid Law, is no over-fit means to that end, nothing but a new Act, and an aſſurance that all would be obedient to that Act, can be proper for that purpoſe; and I am ſure there are ſome men in the World, whom if ſuch an Act diſpleaſed, the obedience would not be very uniforme; what ever it may ſeem to be when better Subjects are ſupp…ſed to be concluded by it. But if it be uniformity with the beſt reformed Churches (as your Covenant mentions) then 1. That uniformity in matters of Form or Ceremony is no way neceſſary, (Communion betwixt Churches may be preſerv'd without it) nor near ſo uſefull, as that other among our ſelves, and therefore the bargain will be none of the moſt thriving, when that acquiſition is paid ſo dear for, uniformity with ſtrangers purchaſed with confuſion at home, as bad a market, as unequall a barter, as if we ſhould enter upon a Civill Warre, for no other gain, then to make up a Peace with ſome Neighbour Prince; which none but a mad Stateſman would ever counſell. But then 4. The Covenant for ſuch uniformity, obliges not to make this Directory, which I ſhall prove. 1. By the verdict of thoſe themſelves which have taken the Covenant, of whom many, I am confident, never conceived themſelves thereby obliged to aboliſh Liturgy, there being no ſuch intelligible ſence contained in any bran…h of the Covenant, any ſuch intention of the impoſers avowed at the giving of it. 2. Becauſe we conceive we have made it manifeſt, that that part of the Covenant which mentions uniformity with other Beſt Reformed Churches, doth not oblige to aboliſh Liturgy, not only becauſe the generall matter of the Covenant referres unto the Government, and not to the Liturgy, but becauſe this of England, as it now ſtands eſtabliſht by Law, is the beſt Reformed, both according to that rule of Scripture, and ſtandard of the pureſt Ancient Church; For which we have … the teſtimony of Learned Proteſtants of other Countries, preferring it before their owne, and ſhall be ready to juſtify the boaſt by any teſt or foreign, that ſhall be reſolved on fit to decide this doubt or competition between this of ours, and any that you ſhall Vote or name to be the beſt.

Sect 30 The like challenge we ſhall alſo make in return to a tacit intimation of yours more then once falne from you in this Preface, p. 93and in the body of the Directory, p. 40. and 73. viz. that the Church of England hath hitherto been guilty of Superſtition in her Liturgy. To which we firſt reply by deſiring, that you mention any one particular wherein that accuſation may appeare to be true, (and we hereby undertake to maintain the contrary againſt all the learnedſt in that Aſſembly) which if you will not undertake to ſpecifie and prove, you muſt acknowledge to be guilty of great uncharitableneſſe in affirming. I ſhall not be ſo uncharitable as to wiſh that the judgment of the Civill Law may be your doome, and the ſentence that belongs to Superſtition be the reward of your defamation, I ſhall not ſay ſo much as the Lord reprove, by way of imprecation, but once more repeat, Lord lay it not to your charge.

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

Sect 32 Having ſaid this, you proceed to the concluſion, that you reſolved to ſet up the Directory, and in it to hold forth ſuch things as are of divine Inſtitution in every Ordinance, and other things be ſet forth according to the rules of Chriſtian Prudence; agreeable to the generall rules of the word of God. And now 'tis a little ſtrange, (but yet that which my temper obliges me to deſire may ſtill be my fate, when I fall upon a Controverſie with any) that we which have been at ſuch diſtance all this while, ſhould juſt now meet at parting, that ſuch contradictory premiſes, ſhould beget the ſame concluſion; For there is not a better Rule in the World, nor any which I would rather chuſe to be judged by in this matter, then that which is here propoſed by you; Only I deſire a little importunately to be advertiſed, where it is that the Compilers of our Liturgy have ſwerved from it. Where you have ſwerved, p. 94we have inſtanced in many particulars in our Anſwer to the Ordinance, and ſhall now once for all demand, what rules of prudence oblige you to turne thoſe many ſeverals there mentioned out of the Service of the Church, every one of them tending to edification directly, over and above the agreeableneſſe of each to the generall rules of Scripture, in particular, whether it be agreeable to Chriſtian Prudence to aboliſh a Liturgy, which hath been ſo piouſly and diſcreetly framed, by thoſe who have ſeal'd our Reformation with their bloud, and inſtead of it to bring in a voluntary way of ſerving God in a Nationall Church, where there be many thouſand Pariſhes, and no ſuch promiſe of divine inſpiration or enthuſiaſme, but that there may be ſtill ſome number of thoſe Miniſters, who will not be able to ſpeak conſtantly in the Congregation, ſo as in the preſence of Angels they ought to ſpeak. The experiments that have given us reaſon thus to fear, and deſire prevention of the like, we are again tempted to adde unto this paper, but we delight not to demonſtrate them guilty of Blaſphemies, who have accuſed us of Superſtition. We deſire this fault may be cured by ſome milder recipe.

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

Sect 34 We have thus call'd your Preface alſo to ſome tryall, and found it of ſuch a compoſure and temper, 1. So many variations from truth (which one that deſires to be civill, muſt be unjuſt if he do not call them ſo) that we cannot with any pleaſure give an accompt of our judgement of them. 2. So many unconcluding prem…ſes, Affirmations, which if they were all ſuppoſed true, would never come home to abolition, and among all the heap, ſo no one truth which is of importance or weight toward that concluſion, that now we conceive we have diſcharged the task, p. 95given the Reader ſuch a view of the inward parts of this ſpacious fabrick, that he will not wonder, that we are not ſo paſſionately taken with the beauty, as to receive at a venture whatſoever is contain'd in it; For ſuppoſing there were never an unſeaſonable Direction in all the Book following, yet the reception of that, being founded in the abolition both of ours, and of all Liturgy, the Chriſtian prudence agreeable to the Word of God, which is here commended to us, obliges us to ſtop our ears to ſuch ſlight temptations, and never to yeeld conſent, to the but laying aſide that forme of Service, which we have by eſtabliſht Law ſo long enjoyed, to the great content and benefit of this Nation; though God knowes ſome have not made ſo holy, others ſo thankful an uſe of it, as it deſerved of us, ſome neglecting it, others ſlandring, and ſo many bringing worldly hearts along with them, which though they are great evils, under which this divine Liturgy hath ſuffered, yet being the infelicities, not the crimes, the croſſe, which hath made it like unto our Saviour, in being ſpit on, revil'd, and crown'd with thornes (for ſuch he cals the cares of this world, the moſt contumelious part of the ſuffering) and not at all the guilt (being wholly accidentall and extrinſecal to it) muſt never be exchanged, for the certain evils, naturall and intrinſecall to the no-Liturgy, and withall the greater miſchiefes which may probably follow this alteration; for all which patience and ſubmiſſion, we have not the leaſt kind of invitation, ſave only that of the noyſe, and importunity of ſome enemies, which ſhould it be yeelded to, would, I doubt not, be reſiſted and preſt again, with the Petitions of many thouſands more, importuning the return and reſtitution of the Liturgy again; unleſſe by this means the Devill ſhould gain an abſolute and totall manumiſſion, caſt off all his traſhes, and preſently get rid of both his enemies, Religion, and Liturgy together.