A VIEW OF THE NEW DIRECTORY, AND A VINDICATION OF THE ANCIENT LITURGY OF THE Church of England. In Answer to the Reasons pretended in the Ordinance and Preface, for the abolishing the one, and establishing the other. The Third Edition.  
OXFORD, Printed by HENRY HALL., Printer to the UNIVERSITY. 1646.   

BY THE KING.  
A Proclamation Commanding the use of the Book of Common-Prayer according to Law, notwithstanding the pretended Ordinances for the New Directory.  
WHereas by a Printed Paper, dated the third of january last passed, entitled, An Ordinance of Parliament for taking away the Book of Common-Prayer, and for establishing and putting in execution of the Directory for the public worship of God; It is said to be ordained among other things, That the Book of Common-Prayer should not remain, or be from thenceforth used in any Church, Chapel or place of public Worship within the Kingdom of England or Dominion of Wales; And that the Directory for public Worship in that printed Paper set forth, should be from thenceforth used, pursued, and observed in all exercises of public Worship of God in every Congregation, Church, chapel, and place of public Worship. And by another printed Paper, dated the 23. day of August last passed, entitled, All Ordinance of the Lords and Commons assembled in Parliament, for the more effectual putting in execution the Directory for public Worship, etc. particular directions are set down for the dispersing, publishing, and use of the said Directory, in all parishes, Chappelries, and Donatives, and for the calling in and suppressing of all Books of Common-Prayer, under several forfeitures and penalties to be levied and imposed upon conviction before justices of Assize, or of Over and Terminer, and of the Peace, as by the said two printed Papers may appear. And taking into Our consideration, that the Book of Common Prayer, which is endeavoured thus to be abolished, was compiled in the times of Reformation, by the most learned and pious men of that Age, and defended and confirmed with the Martyrdom of many; and was first established by Act of Parliament in the time of King Edward the sixth, and never repealed or laid aside, save only in that short time of Queen Mary's Reign, upon the return of Popery and superstition; and in the first year of Queen Elizabeth, it was again revived and established by Act of Parliament, and the repeal of it then declared by the whole Parliament, to have been to the great decay of the due honour of God, and discomfort to the Professors of the truth of Christ's Religion: and ever since it hath been used and observed for above fourscore years together, in the best times of peace and plenty that ever this Kingdom enjoyed; and that it contains in it an excellent Form of Worship and Service of God, grounded upon holy Scriptures, and is a singular means and help to devotion in all Congregation, and that, or some other of the like Form, simply necessary in those many Congregations, which cannot be otherwise supplied by learned and able men, and kéeps up an uniformity in the Church of England; And that the Directory, which is sought to be introduced, is a means to open the way, and give the liberty to all ignorant Factious or evil men, to broach their own fancies and conceits, be they never so wicked and erroneous; and to miss, lead People into sin and Rebellion, and to utter those things, even in that which they make for their Prayer in their Congregations as in God's presence, which no conscientious man can assent or say Amen to. And be the Minister never so pious and religious, yet it will break that uniformity which hitherto hath been held in God's service, and be a means to raise Factions and divisions in the Church; And those many Congregations in this Kingdom, where able and religious Ministers cannot be maintained, must be left destitute of all help or means for their public worship and service of God: And observing likewise, that no reason is given for this alteration, but only inconvenience alleged in the general (and whether pride and avarice be not the ground, whether rebellion and destruction of Monarchy be not the intention of some, and sacrilege and the Church's possessions the aims and hopes of others, and these new Directories, the means to prepare and draw the people in for all, We leave to him who searches and knows the hearts of men,) And taking into Our further consideration, that this alteration is introduced by colour of Ordinances of Parliament made without and against Our consent, and against an express Act of Parliament still in force, and the same Ordinances made as perpetual binding Laws, inflicting penalties and punishments, which was never, before these times, so much as pretended to have been the use or power of Ordinances of Parliament, without an express Act of Parliament, to which We are to be parties. Now lest Our silence should be interpreted by some as a connivance or indifferency in Us, in a matter so highly concerning the Worship and Service of God, the Peace and Unity of the Church and State, and the established Laws of the Kingdom, We have therefore thought fit to publish this Our Proclamation; And We do hereby require and command all and singular Ministers in all Cathedral and Parish-Churches, and other places of public Worship, within Our Kingdom of England or Dominion of Wales; and all other to whom it shall appertain, that the said Book of Common-Prayer be kept and used in all Churches, Chapels, and places of public Worship, according to the said Statute made in that behalf in the said first year of the said late Queen Elizabeth; And that the said Directory be in no sort admitted, received, or used, the said pretended Ordinances, or any thing in them contained to the contrary notwithstanding. And We do hereby let them know, that whensoever it shall please God to restore Us to Peace, and the Laws to their due course (wherein We doubt not of his assistance in his good time) We shall require a strict account and prosecution against the breakers of the said Law, according to the force thereof. And in the mean time, in such places where We shall come, and find the Book of Common-Prayer suppressed and laid aside, and the Directory introduced, We shall account all those that shall be aiders, actors or contrivers therein, to be persons disaffected to the Religion and Laws established: and this they must expect, besides that greater loss which they shall sustain by suffering themselves thus to be deprived of the use and comfort of the said Book. Given at Our Court at Oxford this thirteenth day of November, in the one and twentieth year of Our Reign. 1645.  
GOD SAVE THE KING.   

A PREFACE TO THE Ensuing Discourse.  
Sect 1 THat the Liturgy of the Church of England, which was at first as it were written in blood, at the least sealed, and delivered down to us by the Martyrdom of most of the compilers of it, should ever since be daily solicited, and called to the same stage and Theatre, to fill up what was behind of the sufferings of those Fathers, is no strange or new piece of oeconomy in the Church of God. This proposition I shall take liberty briefly to prove by way of introduction to the ensuing discourse, and shall hope that you will acknowledge it with me, if you but consider these severals.  
Sect 2 1. That there is not a surer evidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which to discern the great excellency of moderation in that book, and so the apportionatenesse of it, to the end to which it was designed, than the experience of those so contrary fates, which it hath constantly undergone, betwixt the persecutors on both extreme parts, the assertors of the Papacy on the one side, and the Consistory on the other, the one accusing it of Schism, the other of Compliance, the one of departure from the Church of Rome, the other of remaining with it, like the poor Greek Church, our fellow Martyr, devoured by the Turk for too much Christian Profession; and damned by the Pope for too little, it being the dictate of natural Reason in Aristotle, (whose rules have seldom failed in that kind since he observed them) that, the middle virtue is most infallibly known by this, that it is accused by either extreme as guilty of the other extreme: that the true liberality of mind is by this best exemplified, that it is defamed by the prodigal for parsimony, and by the niggard for prodigality, by which (by the way) that great block of offence, which hath scandalised so many, will be in part removed, and the reproaches so continually heaped upon this book, will to every discerning Judge of things, pass for as weak an unconcluding argument of guilt in it, as the scars of a Military man doth of his cowardice, or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the every Topicke of railing Rhetoric, Mal. 5. of the unchristiannesse of the person on whom they are poured out.  
Sect 3 2. That ever since the reproaches of men have taken confidence to vent themselves against this book, there hath nothing but air and vapour been vomited out against it, objections of little force to conclude any thing, but only the resolute contumacious, either ignorance, or malice of the objectors, which might at large be proved, both by the view of all the charges that former Pamphlets have produced, all gathered together and vindicated by Mr. Hooker, and that no one charge of any crime, either against the whole, or any part of it, which this Directory hath offered; which as it might in reason, make such an act of malice more strange, so will it to him that compares this matter with other practices of these times, (whose great engine hath been the calumniari fortiter the gaining credit by the violence of the cry, when it could not be had by the validity of the proofs, most men being more willing to believe a calumny, then to examine it) make it but unreasonable to wonder at it; It being an experiment of daily observation, that those which have no crime of which they are accusable, are therefore not the less, but the more vehemently accused, prosecuted, and dragged to execution, that the punishment may prove them guilty, which nothing else could, it being more probable in the judgement of the multitude, (who especially are considered now adays, as the instruments to act our great designs) that a nocent person should plead not guilty, than an innocent be condemned, which prejudice, as it might be pardoned from the charity wherein 'tis grounded, that they who are appointed to punish vilenesses, will not be so likely to commit them, so being applied to usurping judges, (whose very judging is one crime, and that no way avowable, but by making use of more injustices) will prove but a piece of Turkism, which concludes all things honest, that prove successful, or of the modern Divinity in the point of Scandal, which makes it a sufficient exception against any indifferent usage, that it is by some excepted against, a competent cause of anger, that men are angry as it though never so without a cause.  
Sect 4 3. That it hath been constantly the portion, and prerogative of the best things (as of the best men) to be under the cross, to have their good things of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with persecutions, Mar. 10. 30. and so no strange thing that that which is always a dealing with the Cross, should be sometimes a panting, and gasping under it; There was never any surer evidence of the cleanness of a creature amongst the Jews, then that it was permitted to be sacrificed, the Lamb, and the Turtle emblems of innocence, and charity, and the other Christian virtues, were daily slaughtered and devoured, while the Swine, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and all the uncleaner creatures were denied that favour, placed under a kind of Anathema, or Excommunication sentence, of such it was not lawful, no not to eat; and so it must be expected in the anti-type, that all the heat of the Satanical impression, all the fire of zeal, the sentence to be sacrificed, and devoted, should fall as now it doth, on this Lamblike, Dovelike creature, of a making not apt to provoke any man to rage, or quarrel, or any thing, but love of communion, and thanksgiving to God for such an inestimable donative.  
Sect 5 4. That a Liturgy being found by the experience of all ancient times, as a necessary hedge, and mound to preserve any profession of Religion, and worship of God in a national Church, it was to be expected that the enemy and his instruments, which can call destruction mercy, embroiling of our old Church the founding of a new (we know who hath told one of the Houses of this Parliament so, that they have laid a foundation of a Church among us, which if it signify any thing, imports that there was no Church in this Kingdom before that Session) should also think the destroying of all Liturgy, the only way of security to God's worship, the no-forme being as fitly accommodated to no-Church, as the no-hedge, no-wall to the Common, or desert, the no-inclosure to the no-plantation.  
Sect 6 5. That the eradication of Episcopacy, first Voted, then Acted, by the Ordination of Presbyters by Presbyters without any Bishop, which begun to be practised in this Kingdom, about the end of the last year, was in any reason to be accounted prooemiall and preparatory to some farther degree of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or disorder, and to be attended by the abolition of the Liturgy in the beginning of this new year, (Episcopacy and Liturgy being like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among the Egyptians, this Daughter to attend that Mother, as among the Barbarians when their Prince died, some of the noblest were constantly to bear him company out of the World, not to mourn for, but to die with him.) A thing that the People of this Kingdom could never have been imagined low or servile enough to bear or endure (I am sure within few years they that sat at the stern of action conceived so, and therefore we fain by Declaration, to disavow all such intention of violence) till by such other assays and practices and experiments, they were found to be, satis ad servitutem parati, sufficiently prepared for any thing that was servile, almost uncapable of the benefit or relief of a Jubilee, like the slave in Exodus, that would not go out free, but required to be bored thorough the ear by his Master, to be a slave for ever.  
Sect 7 6. That it is one professed act of Gods secret wisdom, to make such trials as this, of men's fidelity, and sense, and acknowledgement of his so long indulged favours, to see who will sincerely mourn for the departing of the glory from Israel, whether there be not some that (with the Captive Trojan Women in Homer, who wept so passionately at the fall of Patroclus, but made that public loss the season to pour out their private griefs) are sensible of those sufferings of the Church only wherein their interests are involved, and more nearly concerned; whether not some that count the invasion of the Revenues of the Church a Sacrilege, a calamity, and sin unparallelled, but think the abolition of the Liturgy unconsiderable, a venial sin and misery? whether that wherein God's glory is joined with any secular interest of our own, that which makes the separation betwixt Christ and Mammon, may he allowed any expression of our passion or zeal, i. e. in effect? whether we pour out one drop for Christ in all this deluge of tears, or whether like uncompounded selfe-lovers, whose only centre and principle of motion is ourselves, we have passion to no spectacle but what the lookingglass presents to us, with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making God the pretence, and apology, for that kindness which is paid and poured out unto another shrine. For of this there is no doubt, that of all the changes of late designed and offered to authority, there is none for which flesh and blood, passions and interests of men can allow so free a suffrage, so regretlesse a consent, as this of the abolition of the Liturgy, (The sluggishness of unguifted men, the only thing that is affirmed to be concerned in, or to gain by it, is perfectly mistaken as shall anon appear) and were there not a God in Heaven, the care of whose honour obliged us to endeavour the preservation of it, were not a future growth of Atheism and Profaneness the feared consequent of such abolition, and notorious experience ready to avow the justness of this fear, I have reason to be confident that no Advocate would offer Libel, no Disputer put in exception, against this present Directory; I am privy to my own sense, that I should not, I have rather reason to impute it to myself, that the want of any such carnal motive to stir me up to this defence, might be the cause that I so long deferred to undertake it, and perhaps should have done so longer, if any man else had appeared in that Argument. And therefore unless it be strange for men, when there be so many tempters abroad, to be permitted to temptations, sure Gods yielding to this act of the importunity of Satan (who hath desired in this new way to explore many) will not be strange neither.  
Sect 8 Lastly, that our so long abuse of this so continued a mercy, our want of diligence, in assembling ourselves together (the too ordinary fault of too many of the best of us) our general, scandalous, unexcusable disobedience to the commands of our Church, which requires that service to be used constantly in public every day, the vanity of prurient tongues and itching ears, which are still thirsting news and variety, but above all, the want of ardour and fervency in the performance of this prescribed service, the admitting of all secular company (I mean worldly thoughts) into its presence, preferring all secular business before it, the general irreverence and indifference in the celebrations, may well be thought to have encouraged Satan to his expetivit, to the preferring his petition to God, and his importunity at length to have provoked God to deliver up our Liturgy to him and his Ministers, to oppose and malign, to calumniate and defame, and at last to gain the countenance of an Ordinance, to condemn and execute it as at this day. The Lord be merciful to them that have yielded to be instrumental to that great destroyer in this business.  
Sect 9 I have thus far laboured to press home that part of Saint Peter's exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to think the calamity strange which hath befallen this Church in this matter, on no other purpose, but to discharge that duty which we owe to God's secret providence, of observing the visible works of it, that discerning ourselves to be under his afflicting hand, we may, 1. Join in the use of all probable means to remove so sad a pressure, by humbling ourselves, and reforming those sins which have fitted us for this captivity, than 2. that we may compassionate and pardon, and bless, and pray for those whose hands have been used in the execution of this vengeance and reproach upon the Land: and Lastly, That we may endeavour, if it be possible, to disabuse and rectify those, who are capable, by more light, of safer resolutions; To which purpose these following animadversions being designed in the bowels of compassion to my infatuated Countrymen, and out of a sincere single desire that our sins may have some end or allay, though our miseries have not, (and therefore framed in such a manner, as I conceived, might prove most useful, by being most proportionable to them, who stood most in need of them, without any oblation provided for any other shrine, any civility for the more curious Reader) are here offered to thee, to be dealt with as thou desirest to be treated at that last dreadful tribunal, which sure then will be with acceptation of pardon, and with that Charity (the but just return to that which mixed this antidote for thee) which will cover a multitude of sins.   

CHAP. I.  
IN the Ordinance prefixed to the Directory (being almost wholly made up of forms of Repeal) 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 Kingdom. 2. The resolution according to their Covenant, to reform 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 Book.  
Sect 2 To this conclusion inferred 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 bear such a superstructure, and therefore all together being as unsufficient; for if the conclusion were only of the prudence, or expedience, of taking it away, somewhat might be pretended for that inference from the premises, supposing them true: But when 'tis of necessity (and that twice repeated and so not casually fallen from them) there must then be 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 lawful thing though pressed with manifold inconveniences should be removed, is no where commanded the lawful Magistrate, but left to his prudence to judge whether there be not conveniences on the other side, which may counterbalance those inconveniences; much less is it commanded the inferior Courts in despite 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 usurp the power of a Lawmaker, or to do any thing contrary to established Laws; there being nothing that can justify the least disobedience of Subjects to their Prince, or the Laws of the Kingdom, but that obligation to that one superior 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 lawful for any so to disobey, much less necessary, any more, than the saying Corban in the Gospel, i. e. pretending a vow will free the Child from the obligation of honouring or relieving his Father, or than Herod's vow made it lawful 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 called only to be advisers, when they were required, but not to conclude any thing, either by a general concurrence, or by that of a Major part, any farther than the reasons which they should offer them might prevail with them; to which purpose it was so ordered, that if any one man dissented from the rest of their Divines, his opinions and reasons were as much to be represented to the Houses, as that other of the rest of the Assembly.  
Sect 3 By this I conceive it appears, that I have not quarrelled causelessly with the Logic of this conclusion, the premises pretending at most but motives of expedience, and so as unable to infer a necessity, as a Topical argument is to demonstrate, or a particular to induce an universal. That which I would in charity guess of this matter, as the cause of this mistake, is my not groundless suspicion, that when the Presbyterians had prepared the premises, the Independents framed the conclusion, the former of these joining at last with the other in a resolution of taking away the Book, but only on prudential considerations; not out of conscience of the unlawfulness, and proportionably setting down those reasons but prudential 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 Kingdom (whose copy these present reformers of that party hath transcribed) have constantly avowed the lawfulness of Liturgy, and so cannot affirm any necessity of abolishing; witness Calvin himself (whom we shall anon have occasion to produce) and the practice of his Church of Geneva, and nearer to ourselves, witness those four classes, which in Q. Elizabeth's days, had set themselves up in this Kingdom. These had made complaint to the Lord Burleigh against our Liturgy, and entertained hopes of obtaining his favour in that business 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 form: But this the second Classis disliked, and altered in 600. particulars; that again had the fate to be quarrelled 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 fair 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 news to tell you that M. Knox wrote a Liturgy, wherein there is frequent mention of the days of Common-Prayer; and among many other particulars, these ensuing, worthy your remark. 1. Plain undisguised confessions of such faults, which this age, though as notoriously guilty of as they, will not put into public forms, 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 Governors had contracted with their Neighbours, and again, 
Ib.  that for the maintenance of their friendship, they have not feared to break their solemn oaths made unto others. To which I might add, 
P. 163.  from another Confession, that Whoredom and Adultery are but pastimes of the flesh, crafty dealing deceit and oppression is counted good conquest, etc. but that it would look too like a Satire against some part of that Nation at this time thus to specify. 2. Their great sense and acknowledgement of obligations from this Kingdom 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 successors of this age) which should continue or contribute aught toward the breaking of it, the words are these. Seeing when we by our power were altogether unable, 
●. 106.  etc. thou didst move the hearts of our neighbours (of whom we had deserved no such favour) to take upon them the common burden with us, and for our deliverance, not only to spend the lives of many, but also to hazard the estate and tranquillity of their Realm, Grant unto us that with such reverence we may remember thy benefits received, that after this in our default, we never enter into hostility against the Nation of England, suffer us never to fall into that ingratitude and detestable unthankfulness, that we should seek the destruction and death of those whom thou hast made instruments to deliver us from the tyranny of merciless strangers, [the French.] Dissipate thou the Counsels of such as deceitfully travail to stir the hearts of either Realm against the other, let their malicious practices be their own confusion, and grant thou of thy mercy, that love, and concord, and tranquillity may continue and increase among the inhabitants of this Island, even to the coming of our Lord Jesus Christ. 3. That some of their forms of words are directly all one with ours, others with some small additions retaining our forms, as in the Prayer for the King, and the Exhortation before the Sacrament, and the adjuration of the Parties to be married will appear. 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 custom of the Primitive Church, yet) 'tis then appointed, that the Minister with the People shall prostrate themselves, etc. a posture of most humble bodily adoration, made to reproach those who will not so much as recommend or direct any one kind of corporal worship or gesture of humiliation in all their Directory. The enlarging 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 uniform judgement 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 reasonableness of it) to reform the Geneva reformation (as a first rude and so imperfect draught just creeping out of Popery there, and therefore not supposeable to be complete at the first assay) as the Presbyterians upon the same pretences have designed and practised on our English Reformation.  
Sect 6 All this I have said against the concluded necessity in case, or on supposition that the premises were true, but now I must add the falseness of those also, and then if the necessity will still remain, I must pronounce it a piece of Stoical fatality, an insuperable unruly necessity indeed, that will acknowledge no Laws, or bounds, or limits to confine it.  
Sect 7 And first for the manifold inconveniences, if that phrase denote those severals 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 than those may easily, and hereafter shall be produced against their Directory, and consequently that, although true inconveniencies were supposed sufficient to infer a necessity of abolition, yet such only pretended names of inconveniency, such Chimaeras and Mormo's (especially overbalanced with real ones in the other scale) would be abundantly insufficient to do it. But if the manifold inconveniences have a larger prospect to refer 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 equivocal 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 than the Covenant, and that but to reform 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 design 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 reform, as cure to killing; and if it be replied, that the abolition of Liturgy, as unlawful may be necessary to the reforming of Religion, I shall yield to that reply on that supposition, but then withal add, that Liturgy must first be proved unlawful, and that testified from divine infallible principles; which because it is not thorough 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 preferred before that which cuts off no more than 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 reform; so far, that if I did not guess of the sense of the Covenant more by the temper then words of the Covenanteers, I should think all men, that have Covenanted to reform after the example of the best Reformed Churches, indispensably obliged to conform to the King- Edward, or Queen Elizabeth-English Reformation, the most regular perfect pattern that Europe yieldeth.  
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 embarking in that employment, otherwise minded, and that therefore so sudden an universal change of minds savours either of some strong charm, or strange inconstancy, and I shall make bold to ask 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 unlawful, and consequently that it was necessary (not to reform, but) to abolish our Book, which is the stile of the Ordinance. If this challenge of mine may not be answered with a plain punctual subscription of so many to the condemnation of all Liturgy as unlawful, 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 only mortal 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 unlawful, but only quarrelled the inconveniencies, which suppose it otherwise to be lawful.  
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 rejoinder, 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 than this under which we have hitherto proceeded against them (though still the Independents, whose judgement 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 signify only a Political 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 Kingdom. Now because there be two parts of every Christian Kingdom, a State and a Church, and so two branches of Policy, Civil and Ecclesiastical, I shall not undertake to be so far Master of their sense, as to pitch upon either as that wherein they affirm this abolition necessary, but say somewhat to both, and to show that it is not necessary in either sense of Political necessity.  
Sect 11 And first that the abolition of Liturgy cannot have so much as a benign influence on the State, much less be necessary to the prosperity of it, I shall infer only by this vulgar aphorism, that any notable or grand mutation, if from some higher principle it appear not necessary to be made, will be necessary not to be made, at least not to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, altogether, but only by degrees and prudent dispensings. I shall not any farther enlarge on so plain a theme, then to mention one proportion or resemblance of this truth in the natural body observed by the Physicians in the cure of an hydropical patient, who, when the body lies covered with such a deluge of water, that it proves necessary to make some sluice to let out the burdenous superfluity, do not yet proceed by any loose way of letting out all at once, because the violent effluvium, or pouring out of Spirits constantly consequent to that, would certainly destroy the Patient, and endanger him on dry ground, as much, or more, then in the midst of those waters; but the method is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the making so small a hole in the skin, that shall drain the body by insensible degrees by drawing out a little at once, and never above a pint at a time, though many gallows are designed to pass by this way of evacuation. I shall add no more to this resemblance, but that the total violent illegal abolition of Liturgy in a settled Church, is certainly of this nature, and being superadded to the change of the Government into a Form quite contrary to that which for 1600 years hath prevailed in the universal Church of Christ, there settled by the Apostles, may be allowed 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 sudden 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 mischiefs which succeeding times may discover. If it be said, that this abolition is now necessary to conclude the present War, and that be affirmed to be the Politic 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 War 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-book, 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 fear the People should be disobliged by it, and another when the Earl of Essex his Army expressed some kindness to it; 'Tis now confessed by the pretenders of both Persuasions, Presbyterians and Independents, one that they do not, the other that they must not take up Arms for Religion, and so that kind of political necessity of abolishing the Book is, and by themselves must be disclaimed also.  
Sect 12 Now for the second branch of this necessity, that which is in order to Ecclesiastical 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 fetched for this pretended necessity. And this must be done by laying together the several things that are in our Liturgy, and are purposely left out in the Directory, and so are as it were the Characteristical note, by which the Directory is by the Assemblers designed to differ from our Liturgy, as so much food from poison, 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 severals of our Liturgy which are purposely avoided in this Directory, I have observed to be principally these; Of those that are more extrinsecall, six.  

1. The prescribing of Forms, or Liturgy itself.  
2. Outward or bodily worship.  
3. Uniformity in performing God's service.  
4. The People's bearing some part in the service.  
5. The dividing the Prayers into several Collects, and not putting them all into one continued Prayer.  
6. The Ceremonies of kneeling in the Communion, of Cross in Baptism, of Ring in Marriage, etc.   
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 sick.  
2. The Hymns, the Introite, the Te Deum, etc.  
3. The use of the Doxology or giving glory to God.  
4. The Confession of the Faith in the Creeds.  
5. The frequent repeating of the Lords Prayer, and the Prayers for the King.  
6. The observation of the divers Feasts commemorative, not only of Christ, but of Saints departed, and assigning Services, Lessons, Epistles, and Gospels, and Collects to them.  
7. The reading the Commandments, and the Prayers belonging to that Service.  
8. The order of the Offertory.  
9 Private Baptism.  
10. A prescript form of Catechism.  
11. Confirmation.  
12. The solemnities of burying the dead.  
13. Thanksgiving after Childbirth.  
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 weeks.   
This may seem too loose a task, 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 far as may serve to give the Reader a view of the lawfulness at least, and withal of the usefulness of each of these, and consequently of no-appearance of reason why it should be thought necessary to abolish any one of them, much less of all the rest for that ones sake.  
Sect 14, And first for the prescribing of Forms of Prayer, or Liturgy itself, we shall refer it to judgement whether it be necessary in Ecclesiastical Policy, i. e. strongly conducing to the benefit and edification of a Church to interdict or banish it out of the Kingdom, when we have proposed these few things concerning it. 1. The example of God himself and holy men in the Old Testament, prescribing set Forms of blessing the People to be used daily by Aaron and his Sons, Numb. 6. 23. The Lord bless thee and keep thee, etc. set Forms for the People to use themselves, Deut. 26. 3. 5. Thou shalt say before the Lord, A Syrian, etc. as also at the going out of their Armies, Deut. 20. 3. and of Thanksgiving, Exod. 15. 1. made by Moses, and it seems learned 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 form a set thanksgiving, but used it all the days of his life, and the same Hezekiah, 2. Chron. 29. 30. in his thanksgiving commanded the Levites also to sing praises to God with the words of David and Asaph, i. e. Forms already prepared to his hand by those sacred Penmen.  
Sect 15 2. The practice of the Jews since Ezra's time constantly using set Forms of Prayer by way of Liturgy; For this I shall produce no other proof than 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 customs of the Jewish Nation, from whom, that they may be of authority with you, I shall transcribe these severals, That certain forms of praying, which were to be used by every one daily by Law, or received custom, were instituted by Ezra and his house, 
P. 41.  i. e. his consistory. That the Jews 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 form of piety commanded them by God, this remedy was applied by the men of the great Synagogue, Ezra and his 120. Colleagues, (where by the way is observable one special 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 Counsels in the Christian Church have designed several parts which we still retain in our Liturgy, a real and a valuable benefit if it were considered.) That of this kind there were 18. Prayers or Benedictions called 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 Baptism and his last Supper, etc. to the customs of the Church, did also design his prayer, as it is set down in Matthew, though not according to the number of the Jewish prayers, yet to the general matter and form of them, the three first branches of it, and the conclusion, which may pass for three branches more, referriug to the glory of God and the other intermediate to our private and public wants.) That these Prayers were to be learned by every man, that the Prayers of the unskilful 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 mouths shall show forth thy praise (the very form of words still retained in Saint James his Liturgy, and in ours before the Introite) and concluded with Psal. 19 the last verse, 
P. 48.  Into thy hands, etc. 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 concerned God. 
P. 49.  That on Sabbath and Feast-days no man might use a voluntary prayer. That about the time of the Jews 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 Forms in their Sacrifice also, (and perhaps the Mahumedans too) by the example of the Jewish Church, for which he there refers the Reader to many Books of the Learned. I conceive the authority of this Gentleman hath not been 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 far, as an Argument ad homines, insisted on it.  
Sect 16 3. The not only practise, but precept of Christ in the New Testament who did not only use himself a set form of words in prayer, three times together using the same words, Mat. 26. 44. and upon the cross 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 form, which it seems he meant not only as a pattern, but a form itself (as the Standard weight, is not only the measure of all weights, but may itself be used) Luk. 11. 2. when you pray, say, Our Father, etc. which precept no man can with a good conscience ever obey, that holds all set forms necessary to be cast out of the Church.  
Sect 17 4. The practice, not only of John the Baptist, who taught his Disciples to pray, Luk. 11. 1. (which occasioned Christ's Disciples to demand, and him to give them a form 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 Psalm, which sure refers to some of the Psalms of David or Asaph, used then ordinarily in their devotions, (and that as even now I said, authorized by the example of Christ himself upon the Cross, who it is thought, repeated the whole 22. Psalm, it is certain the first verse of it, My God My God why hast thou forsaken me) and so certainly a set form, and that of Prayer too (of which thanksgivings and Praises are a part.) But because every one had his several Psalm, it is therefore reprehended by the Apostle, as tending to confusion, and by that consequence, Saint Paul's judgement is thence deducible for the joining 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 turned 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 always continued in the Church, and unsuitable to every man's business, is said to have been the occasion that S. James first made choice of some special 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 solemn days. This also being of the longest for every day's use, St. Basil is said to have shortened, and that again St. chrysostom; how certain these reports are, I shall not take upon me to affirm, but only add, 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. chrysostom, 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 by that Apostle, and those holy men, yet that there were such things as Liturgies of their penning. The like might be added of that short form of St. Peter's, 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 forms retained in the Church, and still to be found in our Liturgy, particularly that of Sursum corda, Lift up your hearts, etc. saith, that they are verba ab ipsis Apostolorum temporibus petita, words fetched from the times of the Apostles, which supposes that they did use such Forms. And for that particular mentioned by S. Augustine, it is agreeable to the Constitutions of the Apostles, l. 8. c. 16. (which collection if it be not so ancient as it pretends, doth yet imitate Apostolical antiquity) and so in S. James', and Basils and Chrysostom's Liturgy in the same words with our Book as far as to the word [bounden] and for many other such particular Forms used by us, we find them in Cyril of Hierusalems' Catechism, one of the ancientest Authors we have, and then that it should be necessary for the Church to turn 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 universal Church from that time to this, which is so notorious to any that is conversant in the writings of the Ancient Fathers, and of which so many testimonies are gathered together for many men's 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, among other things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tendered Set Prayers, Euseb. de vit. const. l. 4. c. 17. And so it is said of the Nobles about him, that they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prayers that the Emperor liked, and ●ere all brought by him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. to pray the same prayers all of them, even in private. c. 18.  Constantine, who prescribed a form for his Soldiers (a Copy of which we have in Euseb. de vit. Const. l. 4. c. 20.) I shall only mention two grand testimonies for set Forms, one in the 23. Canon of the third Council of Carthage, Quascunque sibi preces aliquis describet non iis utatur, nisi prius eas cum instructioribus fratribus contulerit, No man may use any Prayers which he hath made, unless he first consult with other learneder Christians about them, and the other more punctual, 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 Synodo fuerint, ne fortè aliquid contra fidem, aut per ignorantiam, aut per minus studium sit compositum. It was resolved on, that the Prayers that were approved in the Council 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 approved 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 Ecclesiastical 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 choose 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 Kingdoms, even Calvin himself in several ample testimonies, one in his Notes upon Psal. 20. 1. another in his Epistle to the Protector. I shall not give myself licence to transcribe these, or multiply more such Testimonies, only for the honour not only of Liturgy in general, but particularly of our Liturgy, 'twill be worth remembering 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 Forms of the ancient Church; And for the purity of it, and through Reformation, that Cranmer procured the King Edward's Common-Prayer-Book to be translated into Latin, and sent it to Bucer, and required his judgement of it, who answered, 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, etc. unless they be interpreted with Candour, 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 Edward's was again surveyed, and in those particulars, that were subject to such Cavils, corrected. After which time the quarrels about that Book were generally with the Papists (not so much with the opposite extreme) and therefore John Ould in Queen Mary's days wrote against them in defence of it, and of the King Edward's Reformation. And Cranmer made a challenge, that if he might be permitted by the Queen to take to him P. Martyr, and four 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 King's College in Cambridge, who was Martyred in Queen Mary's days, 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 arms 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 authentic, that the tree that bore wholesome fruit, should not be cut down by the Law, Deut. 10. 20. even when War was to be made on a City, and as Maimon: adds l. de Idol. though it were worshipped 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 universal (it seems) through all the World, more Catholic than the Church itself. To this purpose beside those Authors which M. Selden refers to, I shall only add these three testimonies, first of Plato, l. 7. de leg. where he commands, That whatever Prayer or Hymns the Poets composed to the Gods, they should first show them to the Priests (as if they were in a manner leprous till then) before they published them, lest they should ask evil things instead of good, (an infirmity th●t these days are very subject unto) The second in Thucyd. l. 6. p. 434. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Set forms for several occasions, and a common joint sending them up to heaven. The third in Alexander ab Alex. l. 4. c. 17. That the Gentiles read their Prayers out of a Book before their Sacrifices, Nè quià praeposterè dicatur, aliquis ex scripto praeire & adverbum referre solitus est, That the work might not be done preposterously. Which two reasons of theirs, the one lest they should stray in the matter of their Prayers, the other lest offend in the manner, may pass 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 irrational concludings, or shortness of discourse of those which are against set forms, 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 work of his to the confuting of them. That while they in opposition to set Forms 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 Form, 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 deal, though they will not prescribe any Form 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 form of words (unless the Spirit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 14. 12.  like the Heathen Mercury be the God of eloquence, and be thought to deal in the words only) or why the promise of dabitur in illâ horâ, 
Mat. 10. 19  it shall be given you in that hour, should not be as full a promise for matter, as for expressions; especially when that Text forbids care or provision, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only how, but what they should speak, and the promise is peculiarly for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it shall be given you what you shall speak, and this is it, that is attributed to the Spirit, v. 20. (from whence if I should conclude, that the Holy Ghost taught the Disciples only the matter of their answer; and they themselves were left to put it in Form 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 condemn all prescribing of the other, I confess is one of those things, which my charity hath made me willing to impute to the shortness of discourse, because I am unwilling to lay any heavier charge upon it.  
Sect 22 From all which considered, and a great deal more which might be added from the usefulness of known Forms 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 mere pity and humanity, civility and mercy to Enemies, restrains us from inserting a large Catalogue) and the no manner of advantage above that which set Forms may also afford, but only of satisfaction to the itching ear, exercise and pleasure to the licentious tongue, and the vanity of the reputation of being able to perform that office so fluently (which yet is no more than the Rabbins allow Achitophel, that he had every day three new Forms of Prayer) or of having a plentiful measure of the Spirit; which is believed to infuse such eloquence, I shall now conclude it impossible that any humane eye should discern a Necessity, in respect of Ecclesiastical policy, or edifying the Church, why all Liturgy should be destroyed, not washed, not purged with Soap, such any Reformation would be, but torn and consumed with nitre, for such is abolition, why it should suffer this Ostracism, (unless as Aristides did for being too virtuous) be thus vehemently first declamed, and then banished 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 seats or places when we enter the Assembly, 
P. 10  (directly contrary to that of Isidor, 
De div. Offa▪ c. 10.  si quis veniat cum lectio celebratur adoret tantùm Deum, if any come in when the Lesson is a reading, let him only perform 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 public service, like the Persians in Strabo l. 15. that never offered any part of the flesh to the Gods in their sacrifices, kept all that to themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supposing the Gods would be content with the souls, which in the blood were poured out and sacrificed to their honour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they said that the Gods wanted and desired the souls for a sacrifice, but not any thing else; of which People Herodotus l. 1. hath observed that they had neither Temples nor Altar, and laughed at them which built either, but went to the top of some hill or other, and there sacrificed, preferring such natural 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 Rubric 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 kneel, etc. 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 Christ's Copy, who kneeled, and even prostrated himself 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 join bodily worship to his prayer, of [Lord be merciful to me a sinner] used at his coming into the Temple, 
Vide Clau. in Sacr. Bos●. c. 1.  and in that posture thrived better than the Pharisee in his loftier garb, went away more justified, saith our Saviour, as a vessel at the foot of a hill, will (say the Artists) receive and contain more water, than the same or a like vessel on the top of it would be able to do (and he that shall do the like, that shall join adoration of God, and nothing but God, to the use of that or the like fervent ejaculation at his entrance into God's house, will sure have Christ's 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 high 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 may be charged 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 liable to that censure, than either mental or oral prayer, there is no reason imaginable, it being as possible that one may be directed to a false object (and so become Idolatrous, or superstitious in the true notion of those words (as they denote the worship of Idols, or dead men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or superstites) as the other, and (for the improper notion of Superstition) the one again as much capable of being an excess 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 duly performed to God, being the payment of a debt to God (and no doubt acceptable, when 'tis paid with a true heart) and no way an argument of want, but a probable evidence of the presence and cooperation of inward devotion, as I remember Nazianzen saith of his Father, Or. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he showed a great deal in the outside, but kept the greater treasure within in the invisible part. And on the other side, the stiffness of the knee, an argument of some eminent defect, if not of true piety, yet of somewhat else, and Christ's 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 brief intimations I shall need add no more, when the conclusion that I am to infer 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 always be within the compass 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, than the Directory to omit all mention of it at all times, unless by way of dislike and prohibition. Which conclusion will be the more easily evinced against them, by ask them whether in their Family-Parlour-Prayers, or in their private Closet Prayers, they do not approve and practise that gesture; which as I believe in charity they do, so I must from thence infer, that by them the House of God, is the only place thought fit to be despised. And if it be replied, 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 remarkable among them, and equal to that of a prohibition, no man almost of their persuasion 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 persuasions, 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 special advantage this is like to bring in to this Church of ours, to have the Bodies of negligent, or profane, or Factions men left (without any so much as an admonition) to their own inclinations, and so what depth of Ecclesiastical 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 men's wills, which can no more be thought likely to concur in one form, than Democritus' Atoms to have met together into a world of beautiful 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 custom and appointment. The former employed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (custom being the only rule of decency, and therefore the indecency of wearing long hair, is proved by being against nature, i. e. saith Suidas in the Scripture phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a custom of some continuance in that place, and thereupon S. Paul thinks it enough against au Ecclesiastical usage, and that which might supersede all strife about it, 1. Cor. 11. 16. [we have no such customs, etc.] and the latter in plain words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to order or appointment (for so the words literally import) and then upon these two grounds is uniformity built, and necessarily results, where all that is done in the Church, is ruled by one of these, by custom or by Law, which being here commanded by Saint Paul, is a proof of the more than lawfulness of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prescription of Ceremonies in a Church, and of uniformity therein. And then what necessity there is or can be that St. Paul's command shall be so neglected, all care of uniformity so disclaimed, all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, constitution, or ordinance, for any Ecclesiastical matter (unless their ordinance against all such constitutions) so solemnly disavowed, it will be hard to imagine, or guess, unless it be on purpose to observe M. Prynnes rule of Conforming the Church to the State, to fill one as full of disorder and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and confusion as the other. I remember a saying of Socrates which Plato and Cicero record from him, Mutatâ Musicâ mutantur & mores, that the change of a kind of Music, had a great influence on men's minds, and had a general change of manners consequent to it, I conceive uniformity in God's service to be parallel to Music, being itself 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, unless it be that some such like effects may be wrought in Religion also.  
Sect 25 For the Fourth, the People's bearing some part in the Service (whether by way of response in the Prayers, and hymns, or by reading every other verse in the Psalm) mentioned in Theodoret's story l. 2. c. 24. where speaking of Flavianus and Diodorus, he saith of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. they divided the Choir of Singers into two parts, and appointed them to sing the Psalm successively, which custom began by them (who saith he, were admirable men, and laboured extremely to stir up all men to Piety, and to that end invented this) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prevailed over the whole world, or by way of mutual charity, returning a Prayer for the Priest, who began one peculiarly for them; which Innocentius refers to, in his Letter to Aurelius and Augustine, calling them communes & alternas preces, to which he there attributes more force, quam privatis, then to private, or by way of following the Presbyter in Confession of sins, 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 gainful 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 help to these so necessary ends, and not the least show or pretence of objection against it, how necessary it can be to reject it wholly, and lay all the task upon the Priest, and not require so much as an Amen (which it seems was in fashion in S. Paul's time) of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Lay Person, I leave to the most prejudicated Reader to give sentence for me.  
Sect 26 As for the Litany, 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 Ancients of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, earnest or intense Prayer, and in Methodius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, earnest Petitions, (and in the Greek Liturgies simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intense or earnest) from Act. 12. 5. Luk. 22. 44. This continual joining of the people in every passage of it, tending very much both to the improving and evidencing that fervour and intention, 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 far as is likely to come to the cognisance of a Congregation: nor 2. a more innocent blameless Form, against which there lies no just objection, and most of the unjust ones that have been made, are reproachful to Scripture itself, from whence the passages excepted against are fetched, as that particularly of Praying for God's mercy upon all men, from 1. Tim. 2. 1. nor 3. a more artificial composure for the raising that zeal, and keeping it up throughout, than 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 Devil 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? etc. when he came to exorcise and cast out the Devil that possessed him. And for this to be thrown out of the Church, sure there is no other necessity, than there was that there should be Scandals and Heresies in it, only because the Devil 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 Jews, whose Liturgy was dispensed into Lessons, etc. and 18. Collects, or short Prayers. 2. The example of Christ's prescribing a short Form, and in that, saith S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, teaching us the me azure or length due to each Prayer of ours, Hom. de Annâ. f. 965. and setting a mark of Heathenism, Mat. 6. and of Pharisaisme, Mat. 23. 14. on their long Prayers. 3. The advice of the Ancients, who tell us S. Peter's Form, used for a great while in the Roman Church, was a short one, and that Christ and S. Paul commanded us to make our Prayers, 
Chrysost lb.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, short and frequent, and with little distances between. And so Ephiphanius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: orat. c. 24. directs to offer our Petitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all frequency; and Cassian, de instit. mon. l. 2. c. 10. from the universal 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 adds a consideration which prompted them to this resolution, Vt Diaboli insidiantis jacula succinctà brevitate vitemur, That by that means the Devil's darts which he is wont to find and steal 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 only 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 pains of using more motives to persuade any, that sure it is not necessary to exchange this pleasant easy course of our Liturgy, for the tedious toilsome less profitable course in the Directory.  
Sect 28 6. For the Ceremonies used in the several 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 Council of Nice, obliged all to stand in the Church between Easter and Whitsuntide, or on the Lord's day all the year 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 custom to sit in the Church, and therefore aught 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 Latin word, but but the ordinary denotation of it, bowing the body, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is more than the former, the cultus major, among the Learned; For as Herodotus observes of the Eastern Nations, that the manner of equals, was to kiss one another at meeting, of inferiors to kiss the hand of the Superior, but of the Suppliants or Petitioners, that would express the greatest humility to bow themselves before him, so was this last of the three continued among the primitive Christians in their Services of the greatest piety and humility, Climacus, p. 298. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when I receive I worship, or adore, agreeable to which the great men in the French Churches, who receive it passing or going (a mere Egyptian Passe-over custom) do first make a lowly cringe or courtesy before they take it in their hands. 2. that Christ's Table-gesture at the delivering it, is no Argument for sitting, both because it is not manifest by the Text that he used that, save only at the Passe-over, from which this Supper of the Lord was distinct, and was celebrated by blessing, and breaking, and giving the bread, etc. to which some other gesture might be more proper, and more commodious, and because Christ's gesture in that is no more obligingly exemplary to us, than 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 Pliny's Epistle it appears, so early in the morning, that the Congregation departed and met again, ad capiendum cibum promiscuum, to take their meals 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 mere Creature, so is it now professed by some of our late Reformers writings to be a badge and cognisance of their believing in the infallibility of Christ's promise of coming to reign on this Earth again, and take them into a familiar and (a kind of) equal conversation with him, the Doctrine of the Millenaries, once in some credit, but after condemned by the Church, and though favoured by some Learned men, both anciently and of late, is not yet sure clear enough to come into our Creed or Liturgy: or to be professed and proclaimed by that gesture, when ever we receive the Sacrament. The evidence or proof of it being primarily that in the Revelation, which by the rest of that Book I am very apt to suspect may signify any thing rather than 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 mentioned, but refer the Reader to the Learned Satisfactory unanswered labour of M. Hooker, on these Subjects, and then ask him when he hath read him, 1. whether he repent him of that pains, 2. whether in his Conscience he can think it necessary, or tending to edification to cast all these causelessly out of this Church, or the whole Liturgy for their sakes.  
Sect 29 Now for those things that are more intrinsical 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 several acts, 1. unto Peter as the mouth of the Apostles, Mat. 16. 19 then by way of promise to them all together, Cap. 18. 18. then by way of actual 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 sickness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not as we render they shall be forgiven him, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and belonged only to God's act of pardoning, but) impersonally Absolution shall be given him; and so constantly preserved and exercised in the universal Church in public and private, and approved (as far as our Liturgy uses it) even by those who affirm that power in the Minister to be only declarative, that any man conversant either in the Gospel, or writings of the Fathers, or modern Authors, or that hath but seen Knox'es' Scotch Liturgy, and observed that part of it, about the receiving of Penitents, would be amazed to see a Directory for the public worship of God (which is a large phrase and contains the whole Office of the Priest) and in it a Title for the visitation of the sick, and yet find never a word about Absolution, no not in case of scruple, doubt, or temptation, pag. 67. or the death bed itself. This exercise of those Keys of of the Kingdom of Heaven, i. e. of the Church, this pronouncing of God's pardon, and actual 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 sickness; is, beside the obedience to Christ, so necessary an expression of Christian charity in every Church to its poor 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 Public Censures out of this Church, is a rare example of despite unto Christ's command, (there being no national Church from Christ's 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 footsteps of it to be turned 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.  
2. For the Hymns of the Church, it will not be amiss perhaps to give you first the true notion of the word; there being among the Hebrews three sorts of Songs, 1. Mizmor, a concise or short verse, 2. Tehillah, Praise, celebrating or depredicating of God, and 3. Schir, a Canticle, as the word is used in the title of that Song of Songs. And answerable to these three, we have Col. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psalms and Hymns, and Songs, where the word Hymn is answerable to the second of these, a praising and magnifying of God in and for some of his most remarkable acts of mercy and power. Thus was it the dictate even of nature itself among the Heathens, to employ a great part of their Poetry, i. e. their Piety (for so Orpheus the first and most famous Writer of Hymns, was called Theologus Poeta, a Poet that was a Divine also) in framing of Hymns 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 Physician, in one of his Books De usu partium, describing the composure of the Foot, breaks out of a sudden into an excellent acknowledgement, which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a true Hymn in laud of that God which made these curious bodies of men. This duty of natural 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 Hymns have been constantly retained to be said or sung in the Churches, I mean not only the daily lections of the Psalms 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 Psalms in Metre, (which yet this Directory doth not prescribe neither, save only on days of Thanksgiving, 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, unless on those special occasions.) But the alternate reading of the Psalms both by Priest and people, (Psalmi ab omnibus celebrentur, Let the Psalms be said by all, in the Milevit. Counc. Can. 12.) the constant use of some special Psalms, as the Introite, and of other more purely Christian Hymns, either framed by holy men in the Scripture in reference to Christ's Incarnation, or by the Church since on purpose to bless 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 himself, can deserve of them upon any such day of Thanksgiving. Of this kind is the Te Deum, a most Divine and admirable Form, 
Telman in Basil. T. 1. p. 195.  called anciently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a triumphant Song, generally thought to be composed by Saint Augustine and S. Ambrose, on the day that S. Ambrose baptised S. Augustine, and fitted to that purpose with an acknowledgement of the Trinity, in reference to S. Augustine's 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 Hymns of the Church fetched many tears from him. Of which I shall only say, that to any man that hath but an humble, faithful, thankful 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 public worship of God, which he that hath had the use of in the Church, and now thinks fit to banish out of it, shows his own former coldness and nonproficiency under that means of grace, and that he never joined in it with any zeal or earnestness, or else his reckless ingratitude to the Church which hath allowed 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, etc. a form to be found with little variation, both in S. James', S. Basils', and S. Chrysostom's Liturgy, the other, after the Sacrament, Glory be to God on high, etc. called anciently hymaus Angelicus, the Angelical hymn, 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 business, and all that I have named, so far from any appearance of evil, so free from any the least objection of any the most petulant malicious calumniator (as far as I yet ever heard) so well-becoming a Congregation of Saints, who by praising God in the Church, should practise before hand, and fit themselves for the singing of Hallelujahs perpetually in heaven, and in the mean time bear the Angel's company here (who Saint chrysostom tells us, sing all the hymns with us:) that 'tis little better than fury, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 4. p. 753. l. 40. edit. Savil.  (savouring much of the temper of that evil spirit on Saul, that was exorcized with David's Music, 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, etc. 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 Council of Nice, and appointed by them to be used in the Church, as a lesser Creed, or confession of the Trinity, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Consubstantiality of the Son and Holy Ghost, with the Father (at which it hath therefore anciently been the custom 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 pass for no fable, because 'tis clear, 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. chrysostom joined with him in it;) Of this Philostorgius the Arrian Historiographer tells us, An. 348. Flavianus having gotten a Congregation of Monks together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was the first that began that form of Doxology, others using that other Form of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Glory to the Father, by the Son, in the Holy Ghost, making the Son inferior to the Father, and the Holy Ghost to the Son, as Eunomius and Eudoxius did, which it seems Philostorgius himself most approved of, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith his Epitomator of him) others (not as Gotofred mends his Copy, and reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but as the Oxford Manuscript) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Glory to the Father, and the Son in the Holy Ghost. These two several Forms, and some say a third [in the Son and the Holy Ghost] were it seems proposed against Athanasius in the Council of Antioch, An. Dom. 341. and by men of several persuasions used in the Church of Antioch, as a Character, by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they expressed their several opinions, saith Zozomen, l. 3. c. 19 and l. 4. 27. & by so doing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every one applied the Psalm or Hymn (to the end of which, as now with us, it was, it seems, then annexed) to his opinion. In which narration of Philostorgius, we have no reason to suspect anything, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Flavianus was the first that sang it, wherein his favour to the Arians might make him partial, or the truth might be, he was the first that sang it at Antioch, for there Athanasius was in a Council condemned, and so still the Form might in other places be used more anciently. This first verse being on this occasion brought into the Church as a testimony, and Pillar of the Catholic verity against the Arians, and annexed by ancient custom to the end of the Psalms 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 novel) is said to have been the Author of adding the other verse or line to the former, in opposition to them, As it was in the beginning, etc. to signify this to be the ancient Catholic, 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 himself the Arrian Doxology so softly, that no word could be heard by him that stood next, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever, (the close of the second line) and this saith he, while Flavianus, who opposed him, was a Layman. And if this be a time wherein such Forms as these, (which besides giving glory to God, do secure and defend the Catholic Doctrine of the Trinity, against all ancient or modern Arrians, and Macedonians) are necessarily to be cast out, as hindrances 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 needful to add concerning the fourth head, more than only the acknowledgement of my wonder and astonishment, why the same calamity and tempest that carried away this lesser Creed, should also be able to raise so fierce a Torrent, as to drive and hurry with it the three larger Creeds also, especially that not only of the Nicene Fathers, but of the Apostles themselves; Against the matter of which I have not heard, that the Presbyterians have any objection, and sure the Beads-mans' Divinity, that turns 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 Barbarism and Atheism within a while, the turning God and Christ, and all the Articles of the Creed out of men's brains 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, unless it be to gratify the Separatists, who are professed deniers of one Article, that of the Holy Catholic 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 pattern of the Presbyterians, the practice of Geneva or Scotland, that appears by Knox's Common Prayer-Book, to have allowed a set Form of Confession of Faith, and designed it, for the public 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 several parts of the Apostles Creed in the margin, both there and in the order of Baptism, appears rather to be an interpretation of it, and so still the Separatists must be the only men in the Church fit to be considered, or else apparently there is no such Political 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 several Services for several occasions, of the Sacraments, etc. for several days, as the Litany; for several times in the day, not only Morning and Evening, but one part to be said earlier in the morning, and then toward noon a return to another part, (as the ancient Primitives had three Services in a forenoon. 1. That for the Catechumeni, consisting of Prayers, Psalms, and Readins; then a 2. For the Penitents, such as our Litany; and a 3. For the Fideles, the Faithful, our Communion Service,) and even that which is assigned to one time so discontinued by Psalms, and Hymns, 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 answered to this purpose, God forbid that I should ever be upon my knees in Prayer, and rise up without adding Christ's form to my imperfect petitions. And whereas this Directory is so bountiful, 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 confessed that it is lawful to retain a set Form, (for that is surely so, and then the often using of a lawful thing will not make it unlawful) but withal that Christ's command in points of his Service shall no more oblige to obedience, than 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 oftener than once, shall be useful 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 men's zeal or understanding of so divine a Form or perhaps presence at that part of the Service, shall not necessarily go along with it, I leave to more subtle Divines to instruct us. This I am sure of, that God hath made a peculiar promise to importunity in Prayer, to a coming often to him on the same errand, and Luk. 18. 5. by a phrase in the Parable seems to say, that he that comes oft to God in this manner, will at length force him to shame, if he do not grant his Petition, for that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And from thence the Fathers use a bold phrase in their Liturgies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I put thee to shame, i. e. importune thee, Basil. in Liturg. and in the Psaltery of the Greek Church, which hath many Prayers mixed with it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless thy own goodness put thee to shame, etc. Now that this will not be subject to the censure of vain repetitions, Mat. 6. 7. which is the only exception made against it, (if the example of David, Psal. 136. be not sufficient to authorise the repeating any Form often, which is as faultless as that was) might largely be evidenced, 1. By the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there used, which both Hesychius and Suidas apply to an other matter, and explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, long, idle, unseasonable forms, such as Battus used in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his longwinded Hymns so full of Tautologies, which Munster therefore rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not multiply words, unprofitably or unseasonably, 2. By the customs of the Heathens which Christ there refers to [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, use not, etc. 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 hours together, some few empty words to the honour of their Gods, such the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in their Bacchannals, from the noise of which they were called Evantes; such in Sophocles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and especially in the Virgin's Chorus of Aeschylus' Tragedy, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where there are near an hundred Verses, made up of mere Tautologies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and an enumeration of the several names of the Gods with unsignificant noises added to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and within two verses the same again, and much more of the same stile. Two notable examples of this Heathenish custom; 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 follows, they cried with a loud voice, and cut themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their custom 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 affirmed to have cried with one voice for two hours' space, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Great is Diana of the Ephesians, and 3. by the designed end that Christ observes of that Heathen custom, 1. That they may be heard by that long noise, for which Elius scoffs them, 1 King. 18, 27. Cry aloud, perhaps your God is a talking, or a pursuing, etc. 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 causeless, that the Vindication would pass for an extravagance.  
Sect 35 Of the Prayers for the King, the account will not be much unlike, St. Paul commands that prayers, and supplications, and intercessions, and thanksgivings be made for Kings, etc. 1 Tim. 2. 1, 2. where though the mention of those several sorts of Prayers, signified by those four words, might be matter of apology, for the making several addresses to God for Kings in one service, supposing them proportioned to those sorts in that text, yet have we distributed the frequent prayers for him into the several services, one solemn prayer for him, in the ordinary daily service, (and only a versicle before as it were prooemiall to it) another in the Litany, another after the commandments (of which though our book hath two forms together, yet both the Rubric and Custom, 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 than seasonable to descend to our particular Church, and the King the supreme of it; just as Herodotus relates the custom of the Persians, l. 1. p. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pray for all the Persians, peculiarly for the King. To this practice of ours so grounded in the Apostle, we shall add, 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, etc. that peaceable and quiet life, of all blessings the greatest, seeming to be a benefit or donative promised to the faithful discharge of that duty, of praying, and supplicating, and interceding and giving thanks for Kings, yet certainly somewhat else) in that high Declaration made concerning it in the next words, for this is good and acceptable before Good our Saviour, whose acceptation is reward sufficient to any action, and yet who never accepts but rewards also. 2. The practice of the ancient 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, quaecunque hominis & Casaris vota sunt, praying always for the Emperors, and begging of God for them, long life, secure reign, the safety of his house, courageous Armies, a faithful Senate, a good people, a quiet world, all those severals, (which would make up more prayers than 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 justify the fidelity of Christians to their unchristian Emperors, having no surer evidence to give of that, than the frequency of their prayers for them, which they which think necessary to abridge, or supersede, 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 public service unsupportable, I shall refer it to be judged, whether it be necessary, that the King be prayed for in the Church, no oftener 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 mutual 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 disclaims, by that one act of insolence, casts off one of the noblest privileges, of which this earth is capable, to be a fellow-citizen with the Saints, and a ●llow-member with Christ himself. 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 thanksgivings and commemorations, which 'tis apparent the Primitive Christians used, very early solemnising the day of Christ's resurrection, etc. and rehearsing the names of the Saints out of their diptychs, in time of the offertory before the Sacrament; besides this so solemn a Christian duty, another act of charity there is, which the Church owes to her living sons, the educating them in the presence of good examples, and setting a remark 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 useful way of infusing it into the understanding, and preserving it in the memory of the people, to assign proper portions of Scripture in Lessons, Epistles, and Gospels to every day, every Sunday, every Festival 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 Festivals, 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, Gospels (and Collects) and Sermons upon them, be turned 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 men's hearts, a thing it seems observed by the Casuists, who use to make the number of those things that are necessariò credenda, necessary to be believed, no more, than the Festivals of Christ make known to men, and sure by ancient Fathers whose Preaching was generally on the Gospels 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 novel or superstitious) and till all this antidote shall be demonstrated to be turned poison, all these wholesome designs, to be perfectly noxious, till ill or no examples, uncharitableness, schismatical cutting ourselves off from being fellow-members with the Saints, and even with Christ our head, till ingratitude, ignorance, and Atheism itself, be canonised for Christian and Saintlike, and the only things tending to edification in a Church, there will hardly appear any so much as politic necessity to turn these out of it.  
Sect 37 7. For the reading of the Commandments, and prayer before, and the responses after each of them, though it be not anciently found in the Church, as a part of the Service, (but only retained in the Catechism) till King Edward's second Liturgy, (and therefore sure no charge of Popery to be affixed 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 God's Commandments, is appointed to stand and read every of the Commandments 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 several failings, and thereupon implore (every one for himself, and for others, even for the whole Kingdom) first God's mercy for pardon for all that hath been committed against the letter of each commandment, or what ever Christ and the Gospel hath set down under any, or reducible to any of those heads. 2. Grace to perform for the time to come, what ever may be acceptable to Christ in that particular. This being thus distinctly and leisurely done to each particular precept, the heart enlarging to every particular under that, proves an excellent form of confession of sins, 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 soul in a Kingdom, for every man's personal, and the whole Kingdoms national sins, the Atheism speculative and practical, the impiety, infidelity, want of love and fear, and worship of God. etc. in the first Commandment, and so throughout all the rest, and the grace of God, to work all the contrary graces in every heart, in the heart of the whole Kingdom; 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 Kingdom by that means, would ever deem it necessary to cast out this part of Service, and have nothing at all in exchange for it.  
8. For the order of the Offertory, it must first be observed, that in the Primitive Apostolic Church, the Offertory was a considerable part of the action, in the administering 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, etc. of this, part was used for the Sacrament, the rest kept to furnish a common table for all the brethren (and therefore in Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to celebrate the Feast, is to administer that Sacrament, being joined there with the mention of Baptism) rich and poor to eat together, 
Ep. ad Smyrn.  no one taking precedence of other, or challenging a greater part to himself, by reason of his bringing more; this is discernible in Saint Paul's words, chiding the Corinthians for their defaults in this matter, 1 Cor. 11. 21. every man, saith he, taketh and eats before another his own supper, (i. e.) the rich that brought more, eats that which he brought, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he were at home eating his own private meal, without respect to the nature of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were a common meal 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 follows, one is hungry, and another is drunken; after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ceased, and the bringing of the fruits of the season, which were as a kind of first-fruit offering, was out-dated, whether by Canon of the Church, or by contrary custom, this manner was still continued, that every receiver brought somewhat with him to offer, particularly bread, and wine mixed with water. Justin. Mart. Apol. 2. p. 97. sets down the manner of it clearly in his time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the bread and the wine of the brethren, i. e. Communicants, is brought to the Priest or Perfect, (not as the Latin interpreter reads Praefecto fratrum) as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and he receiving it, giveth laud and praise unto God, in the name of the Son and the Holy Ghost, and all the people join in the Amen, then do the Deacons distribute that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bread, over which he hath thus given thanks, and then, saith he, over and above, the richer sort, and every one as he shall think good contributes, and that which is so raised, is left with the Priest, who out of that stock succours the Orphan and 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 Faithful in the Sacrament, another reserved for the use of the poor; the former called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oblations, in the Council of Laodicea, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that of Gangra, and proportionably, the repository for the first called Sacrarium in the fourth Council 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 fetched which are necessary to the Altar) the other Gazophylacium or treasury, the first St. Cyprian calls Sacrificia, sacrifices, the second Eleemosynae, Alms, l. de op. & Eleem. parallel to those which we find both together mentioned, Act. 24. 17. I came to bring alms to my Nation and offerings. 
Dial. cum Tryph. p. 260.  This, saith Justin Martyr, is our Chrestian Sacrifice, which will more appear to him that considers that the feasting of the People, their partaking of the Sacrifice, having their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was always annexed to sacrifices, both among Jews 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 complete and make up the whole business of this Sacrament, as far as the People are concerned in it; and all this blessed by the Priest, and God blest and praised by Priest and People, and so the title of Eucharist belongs to it. Thus, after Justin Irenaeus. The Offertory of the Christians is accounted a pure sacrifice with God, 
l. 4. c. 34.  as when St. Paul, saith he, mentions the acts of the Philippians liberality, he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an acceptable sacrifice (and so Heb. 3. 16. to do 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 God's creatures. 
Apol. c. 39  So Tertullian, modicam unusquisque stipem menstruâ die adponit, every one brings somewhat every Month, just parallel to our Offertory at Monthly Communions; Much more might be said of this out of ancient Constitutions and Canons, if 'twere not for my desire of brevity. Effectually St. Cyprian, 
De op & Elec mos. p. 180.  Locuples & dives es, & dominicam celebrare te credis, & corbonam non respicis, qui in dominicum sine sacrificio venis, qui partem de sacrificio quod pauper obtulit, sumis? Art thou rich, and thinkest thou receivest as thou oughtest, and respectest not the Corban, feedest on the poor men's Sacrifice, and bringest none thyself? and Saint Augustine to the same purpose; 
Serm. de temp. 215.  And 'tis worth observing that many authorities, which the Papists produce for the external Sacrifice of the body of Christ in the Mass, are but the detortion and disguising of those places which belong to the Offertory of the People, and in the Canon of the Mass that prayer which is used for the offering up of Christ, (larded with so many crosses) plainly betrays itself to have been first instituted by relation to these gifts and oblations, as appears by the mention of Abel's Sacrifice, and Melchisedecs offering (that of Abel's the fruit of the Earth, Mechizedecks a present only 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 applied to the body of Christ. I have been thus large in showing the original of the Offertory, because it hath in all ages been counted a special 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 cheerful universal 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 received into the Church in memory of the pence in Judas' sail. 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 withal more solemnly performed, many portions of Scripture are by the Liturgy designed to be read to stir up and quicken this bounty, and those of three sorts, some belonging to good works in general, others to almsdeeds, others to oblatious, and when it is received and brought to the Priest, he humbly prays God to accept those alms, and this is it which I call the service of the Offertory, so valued and esteemed among all Ancients, but wholly omitted in this Directory (only a casual naming of a Collection for the poor by way of sage caution, that it be so ordered, that no part of the public worship be thereby hindered) upon what grounds of policy or pretence of necessity, I know not, unless out of that great fear, lest works of charity (which the Apostle calls an acceptable sacrifice, and with which God is well pleased) should pass 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 Schoolmen. And beside, where it is used, as it ought, proves of excellent benefit (when prudent faithful Officers have the dispensing of it) toward the supplying and preventing the wants of all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Minister is thereby enabled to be the guardian of all that are in want, saith Justin. M. Apol. 2. and sure necessity hath little or no law or reason in it, when the rejecting of such customs as these proves the only necessary.  
Sect 39 9 For private Baptism, that which our Liturgy prescribes is, that all possible care be taken, that all Children that are to be Baptised, be brought to Church, and not without great cause and necessity Baptised at home in their houses. And yet when great need shall compel them so to do, than an order of administering it is prescribed, such as in case the Child die, it may not be deprived of the Sacrament, and in case it live, it may as publicly be presented, and with Prayer received into the Church, and pronounced to be baptised already, which is equivalent, as if it had been baptised in the public. The clear confessed 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 satisfy the charitable desires of Parents, which in danger of instant death require it for them. This ground seems clearly to be acknowledged by the Compilers of this Directory, pag. 41. where 'tis affirmed, that the posterity of the Faithful borne within the Church, have by their birth (not by their living to the next Lord's day, or till they can be brought to Church) interest in the Covenant and right to the seal of it, (which sure is Baptism) and then what necessity there is, that they that are acknowledged to have right to that seal, should yet not be permitted to have it, (as in case private Baptism be excluded, some of them infallibly shall not) I profess my understanding too short to reach; And as ignorant I must confess to be also, why, when they come to the Congregation, it should be utterly unlawful for them to be Baptised 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 Baptism, and therefore with it together forbidden) and yet very ancient, and far from any superstitious intent; Baptism being at first in any convenient pond or river, as the Gospel, and after that Just. Martyr tells us, 
Apol. 2. in fine.  and is noted by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is literally, to dope over head in the water, and by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a swimming or diving place, by which the Fathers express 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 near the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Porch of the Church, on no other design undoubtedly, then to signify the Sacrament there celebrated to be a rite of initiation, or entrance into the Church, (as the Chancel or upper part of the Church was assigned unto the other Sacrament to signify it to belong to those only that were come to some perfection) against which 'tis not possible any thing should be objected of unfitness, but that the Ministers voice will not in some Churches so easily be heard by the whole Congregation, which if it may not be helped, by raising his voice 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 unfitness) of which if it be guilty, Superstition is become a strange ubiquitary, ready to fly and affix itself to any thing they will have it, and shall as justly be fastened by me on their negative, or prohibition of Baptism in that place [it is not to be administered in the places where Fonts, etc.] as upon our positive appointing it. For sure if a significant rite, or designation of place, etc. 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.  
Sect 40 10. For the prescript Form of Catechism, 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 than 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 Catechism I might say somewhat, which would be worthy to be observed in these times, how much Christian prudence the Church hath showed 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 ourselves within that moderation, and propose no larger Catalogue of credenda to be believed by all then the Apostles Creed, as 'tis explained in our Catechism, doth propose, and lay the greater weight upon consideration and performance of the vow of Baptism, and all the commands of God as they are explained (and so the obligation, to obedience enlarged) by Christ, and then only add 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 less 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 Catechism being not put in balance 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 Catechising 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 burdens which 'tis so necessary should be thrown off, and not so much as considered 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 neglected in this Kingdom (though the rule have also been severe and careful in requiring it) will now not so easily be digested, having those vulgar prejudices against it, yet must I most solemnly profess my opinion of it, That it is a most ancient Christian custom, 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 Catechising instruct the youth of both sexes within his Cure in the principles of Religion, so far, that every one of them before the usual time of coming to the Lords Supper, should be able to understand the particulars of the vow made in Baptism 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, aught to be brought to the Bishop for Confirmation. Wherein the intent is, that every such Child attained 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 himself the obligation to that, which his Godfathers and Godmothers in Baptism promised in his name, and before all those reverend witnesses, make a firm public renewed promise, that by God's help he will faithfully endeavour to discharge that obligation in every point of it, and persevere in it all the days of his life. Which resolution and promise so heightened 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 himself) and bless, and pray for him, that now that the temptations of sin, 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 special assistance, without which obtained by prayer from God, he will never be able to do it. This is the sum 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 own name, and no man after that suffered to continue in the Church, which broke it wilfully, but turned out of those sacred coutts, by the power of the keys in excommunication) it would certainly prove, by the blessing of God there begged, a most effectual means to keep men, at least within some terms of Christian civility, from falling into open enormous sins; and that the defaming and casting out of this so blameless gainful Order should be necessary or useful to any policy, save only to defend the Devil from so great a blow, and to sustain and uphold his Kingdom, 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 Apostolical or Ecclesiastical discipline (which I never heard with any colour produced) I shall rather express my most passionate wish unto my Friends, those who sincerely wish the good of this national Church, that they will endeavour their utmost to revive these means of regaining the purity and exemplary lives of all its members, when God by restoring our Peace shall open a door for it.  
Sect 42 12. For the Solemnities of Burial, as they are certainly useless 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 rudeness 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 precious to us; and that it should be necessary, and tend to edification, not to pray such seasonable Prayers, hear, and impress upon our hearts such seasonable Lessons, (at a time when they are exemplified before our eyes, and our hearts being softened with mourning, are become more malleable) to perform 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 thanksgiving after Childbirth, as it may be acknowledged, to be taken up in proportion to, or imitation of Purification among the Jews, so is it not thereby liable to any charge of evil; For herein is a merveilous mistake among men, to think that because the continuing of circumcision was so forbidden by St. Paul Gal. 5. 2. therefore it should be unlawful for any Christian Church, to institute any usage which had ever been commanded the Jews. For the reasons which made the retaining of circumcision so dangerous, will not be of any force against other customs of the Jews, as 1. That it was pressed 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 Gospel, 2. That it was contrary to that liberty or manumission from the Judaical Law which Christ had purchased, v. 13. to have circumcision imposed as a Law of Gods still obligatory, when Christ by his death hath canceled it. 3. That some carnal professors, which thought by this means 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 cross, 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 Cross, v. 14. i. e. the persecution that followed profession of the Gospel, 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If we till now live according to the Law of the Jews and circumcision of the flesh, we deny that we have received grace, for the divinest Prophets lived according to Jesus Christ, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for doing so were persecuted: which they that desired to avoid, and therefore would be circumcised, or Preach Circumcision, those are the men Saint Paul so quarrels with, as those that would not suffer for Christ's sake, that were not much in love with that Cross of his. To which a fourth reason may also be added, that many of the Ceremonies of the Law did presignify the future Messias, and the teaching the necessity of such observances as not yet abolished, is the professing Christ not to be the Messias. All which notwithstanding, it still remains very possible, that a rite formerly commanded the Jews, 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 fear of being persecuted by the Jews, or consequent compliance with them, may now be prescribed by the Christian Church, merely as a humane institution, judging that decent or useful 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 own 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 himself under the Gospel. I might show it you in the Apostles, who were answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the missi or messengers among the Jews, and were by Christ our Highpriest sent abroad to all Nations to bring in (that peculium, which of all others he counted most his due, having paid so dear for it) sinners to their Saviour, as they were among the Jews, sent by the Highpriest to fetch in the deuce to the Temple. So also the imposition of hands, a form of benediction among the Jews, as ancient as Jacob himself, Gen. 48. 14. In blessing joseph's Sons, and is often used by Christ to that same purpose. And even the two Sacraments are of this nature, Baptism related to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, washings used by them at the initiating or admitting of Proselytes, and Christ's taking bread, and giving Thanks, etc. after Supper (wherein the other Sacrament was first instituted) was directly the Postcoenium among the Jews, not a peculiar part of the Passeover Feast, but a Ceremony after all Feasts, very usual among them. So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Assemblies civil or sacred among the Jews, is made use of to signify the Christian Church, which Christ was to gather together. So the Lords day, one day in seven, proportionable to their Sabbath. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elders among the Jews, are brought by the Apostles to signify an Order in the Church, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, colleges of many of them together, called by Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacred Societies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Counsellors and Assistants of the Bishops, and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Ep. ad Trall: are parallel to the Sanhedrim, or Council of Elders that were joined to Moses in his government, to facilitate the burden to him. The same may be said of the Deacons which were an imitation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Treasurer or Steward among them, and consequently the place, where the goods which they were to distribute were kept, is parallel to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the treasury, and so the Bishop also, saith Grotius, is a transcript of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of the Congregation. And the Patriarches among Christians are taken from the heads of the Tribes among them, called ordinarily by the 72 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Add unto these the Christian Censure of Excommunication answerable to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (whether it were from sacred or only from civil Assemblies among them, it matters little, for the civil among them may be accommodated to Ecclesiastical among Christians, as in some of the forementioned is acknowledged, and as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies primarily any kind of Assembly, and is so taken, Matth. 6. 5. is appropriated to a place of divine worship in other places) and the several 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 add much more to make the demand appear no unreasonable one, that it may be lawful for the Church to use a custom, which hath some resemblance of some Ceremony in force anciently among the Jews, 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 unlawful 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 Schools of ingratitude in the Church, is more than 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 employed 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 Counsels 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 custom, that I shall not need produce any testimonies; those that are moved with the practice of Antiquity being sufficiently furnished with them; If any man be unsatisfied in this, let him read the famous story of the dying Serapion in Eusebius, l. 6. c. 36. And that it should be necessary to the edification of that Church, that this viaticum, (as the Fathers called it) should be denied every hungering and thirsting traveller at that time, when it might yield 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 publicly 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 again a new kind of necessity, to be fetched from some underground Fundamental Laws 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 God's justice) is designed to bring men to humiliation and contrition for sin, the special duty of that day and the ensuing season, and closeth with most affectionate prayers for such penitents; it is matter of some panic senseless fears to some ignorant men (which are very tender and passionate friends to their beloved sins, and dare not subscribe to the condemnation of them) but very useful to awake even those and all others out of this security, as a Fever to cure the Lethargic to kindle a fire about men's ears, 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 bugbear as that of being thought to curse ourselves and friends in the saying Amen to the threatenings (which will be true to all impenitents whether we say Amen or no) be sufficient to exorcise such an exorcist, to cast out of the Church such a powerful 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 Devil will never be in danger from his enemies, as long as he may have but the spell of the Directory to put them thus to flight for him.  
Lastly, for the observation of Lent, etc. if they be considered in general as Fasts, there will sure be no necessity to renounce them; the Jews had their Fasts as well as Feasts (and those set public, not only voluntary private Fasts) and not only that great day of Expiation appointed by God himself, but occasional ones appointed by men, and yet, when appointed, as constantly observed as that other, the Fast of the fourth month, of the fifth, of the seventh, and of the tenth month, Zach. 8. 19 and under Christianity, though in the time of Christ's 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 mentioned yet) reprehended, but implicitly approved by Christ, and of his own, saith he, they should not have that immunity long, the days should come when the Bridegroom should be taken away (and that is ever since Christ's ascension) and then shall they fast in those days. 'Twere easy to justify this through the writings, and by the practice of the whole Church of God, till these days of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let loose, till these days of animosities and Epicurism, 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 entrenchment on our Christian Liberty, and both those deceits together quarrelled all Christian times of fasting out of our practice first, than out of our Calendar. This being said in general 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 known forty day's example of abstinence in Christ, 
Epist. 54. ad Marcellam.  whereupon saith St. Jerome, Vnam quadragesimam sec: traditionem Apostolorum, etc. jejunamus, We fast the Lent according to the tradition of the Apostles, and Epiphanius joins with him to make the Lent fast an Apostolical tradition, and others of the Ancients concurring for the practice of it, if not so punctual for the tradition; Saint Basil may speak 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 Christ's pattern, and Apostolical practice, unless it be the same which obliges to the destroying of Episcopacy (which as it is an imparity opposite to the equality of Presbyters, is clearly deducible from both those Authorities, to which it seems this year is resolved to prove fatal;) that so there may be at length as little imitation of Christ among us, as reverence to Apostles. Then for Rogation week, though the original 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 turn the Fasts, or the Litanies, 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 sins enough among us to abode us ill, or provoke any wrath of Heaven, any judgements 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 Latin Fathers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from whence I conceive is the English Ember) in the Greek, and (beside the first institution of them for quarterly seasons of devotion, proportioned to each part of the year, as the first fruits of every season, that the whole, and each division of it might be blest by it, and again beside their answerableness to those four times of solemn Fast mentioned among the Jews, that we Christians may not be inferior unto them in that duty) an admirable use is assigned 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 acknowledged to be generally so good, that either they cannot or need not be better, till those are also grown immortal (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 days of Fast through those weeks.  
Sect 47 Thus have I, as briefly as I could, examined all the pretended exuberances of our Liturgy, which have required it thus to be more than lanced even to a deliquium animae, to many fainting fits a long while, and at last to it's fatal 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 impartial thoughts can we not discern the least degree of Necessity, of any the most moderate signification of the word, to own so tragical an Exit. The leaves 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 means 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 appear, that there was no necessity for the change, nay (which I conceive hath all along been concluded) that the continuance of the Liturgy, unless 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 annexed a view of some severals in the Preface, the Readers task 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 ado repealed by this Ordinance; which I mention not as new acts of boldness, which now we can be at leisure to declaim or wonder at, but to justify the calumniated Sons of this Church, who were for a long time offered up maliciously to the People's hatred and fury, first as illegal usurpers, and adders to Law, then as Popishly affected, and the pattern of Queen Elizabeth's time vouched to the confirming of this their Charge, and the Erection of her very Picture in some Churches, and solemnisation of a day for her annual remembrance, (by those who will not now allow any Saint, or even Christ himself the like favour) designed to upbraid those ways and reprove those thoughts. It seemeth now 'tis a season for these men to traverse the scene, to put off disguises, and profess openly and confidently, what till now they have been careful to conceal, that their garnishing the Sepulchre of Queen Elizabeth was no argument that they were cordially of her Religion, or meant kindness sincerely to the Queen Elizabeth's Reformation. Some seeds we know there were of the present practices transmitted hither from our Neighbour Disciplinarians in the days of Q. Elizabeth, and some high attempts in private zeal in Hacket, and Coppinger, and Arthington, at one time, which when God suffered not to prosper, it was the wisdom of others to call frenzy and madness in those undertakers. And generally that is the difference of fate between wickedness prospering and miscarrying, the one passeth for Piety, the other for Fury. I shall now not affirm, (or judge my Brethren) but meekly ask this question, and leave every man's own Conscience to answer (not me, but) himself in it sincerely, and without partiality, whether if he had lived in the days of Q. Elizabeth, and had had his present persuasions 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 Arms to do. If he say, out of the uprightness of his heart, he would not, I shall then only ask why it is done now, what ill planet hath made that poison now, which was then wholesome food, why Q. Elizabeth's Statutes should be now repealed, which were then so laudable? If any intervenient provocation, or any thing else extrinsecall to the matter itself have made this change now necessary, this will be great injustice in the Actors. Or if the examples of severity in her days, (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 Laws by which that was done, should not still continue to restrain; or at least why Conscience should not be as powerful, as Fear. From all this I shall now take confidence to conclude, that were there not many earlier testimonies to confirm it, this one Ordinance would convince the most seducible mistaker of these two sad truths.  
Sect 49 1. That the preservation of Laws, so long and so speciously insisted on was but an artifice of design to gain so much either of authority to their Persons, or of power and fort into their hands, as might enable them to subvert and abolish the most wholesome Laws of the Kingdom, and in the mean time to accuse others falsely 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 completely own and observe the principles by which they move, and transcribe that practice, which hath been constantly used by the Presbyterians, (wheresoever they have appeared) to pretend their care & zeal to liberty, that by that means they may get into power (like Absalon a passionate friend to justice, when he had an itch to be King; or like Deioces in Herodotus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his ambition of Magistracy made him content to be just) which as soon as they attain, they enclose, and tyrannically make use of to the enthralling and enslaving all others; Even Laws themselves, the only Bounds and Bulwarks of Liberty, which alone can secure it from servitude on one side, and licentiousness on the other (which very licentiousness is the surest way to servitude, the licentiousness of one implying the oppression and captivity of some other, and being itself in a just weighing of things the greatest 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epist. ad Polycarp. Ignatio ad scripta.  slavery as much as the man's own unruly passions are greater Tyrants than Laws, or lawful Princes) are to be levelled 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 Laws and the Laws 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 quenched this flame (which now like another Aetna and Vesuvius is gotten into the bowels of this Kingdom, and is there likely to rage for ever, if it be not assuaged from Heaven, or determined through want of matter, by having devoured all that is combustible) but now is a petty vulgar observation, that hath no influence or impression on any man, and therefore 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 established Protestant Religion, will not now have Peace, unless they may be allowed liberty to cast off and repeal 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 far as concerns 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 Kingdom, and in which the whole work 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 weakness 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 Murdering and Damning (as far as an Ordinance would reach) all men but themselves, as of abolishing this Liturgy. Lord lay not this sin to their Charge.   

CHAP. II.  
Sect 1 THe Preface to the Directory, being the Orator to persuade all men to be content with this grand and sudden 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 years ago, at the first Reformation of Religion, were not only content, but rejoiced also in the Book 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 rejoicing in that Book, than 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 Book, and the no manner of real 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 rejoicers of that age, who have left upon record those reasons of their rejoicing) this Preface had soon been ended, or else proved in that first part, an answer or confutation of all that follows. But 'tis the manner of men now adays, to conceal all that may not tend to their advantage to be taken notice of, (a practice reproached by honest Cicero, in his books of offices of life, in the story of the Alexandrian shipman, that went to relieve Rhodes, and out-going the rest of his fellows, sold his Corn 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 Samson whom they mean to bind, pair and circumcise the claws of that creature they are to combat 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 confess, that even these weak arguments which they have named, are to me of some moment, as first, The redress of many things which were vain, erroneous, superstitious and Idolatrous, which argues that all is not now involved under any of those titles, nor consequently to be abolished, but further reformed 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 dross, their wisdom would have helped them to discern that it was so, and their piety oblige them to reject it altogether, and not to save one hoof, when all was due to the common slaughter. 3. That many godly and learned men rejoiced much in the Liturgy, which argues that all was not to be detested; unless either these men now be somewhat higher than Godly or Learned, of that middle sort of rationals, that jamblichus out of Aristotle speaks of, betwixt God and Man, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or unless it be confessed 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, mentioned some general slight grounds of men's approving and rejoicing in the new-formed Liturgy, the Composers of that Preface, I mean speedily to weigh them down, with a heap 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-natured ancestors, that were thus slightly flattered into a good opinion of an inconvenient, if not mischievous Liturgy. Great haste is therefore made, and some arts and preparations used, to work upon the affection more than judgement of the Reader, and this is done by that Rhetorical pathetic 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 news 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 again to those evil eyes; but on the other side, a continual float and tide of joy to all true Englishmen, to see and observe the prosperity and flourishing of this Church, in a perpetual 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 broke 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 Kingdom, or (were it not a little like boasting, to which yet you have constrained us, I should add) in any other part of Europe also for these many hundred years.  
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 pains and Religious intentions of the Compilers of it) hath proved 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 Edward's (Cranmer, Ridley, P. Martyr) or in Queen Elizabeth's days (Parker, Grindall, Horn, Whitehead, etc.) with the Members of this Assembly, much less 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 erterprises, and the Covenant, in which they have associated contrary to all Laws of God and men, we shall have temptation to suspect not guilty of overmuch Religion, or good purpose to the government of this Kingdom; nor 4. Confront the number of those that are here confessed 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 pulled down to comply with the other. But we shall confine ourselves to that which the objectors principally designed as a first reason for which our Liturgy must be destroyed, because, forsooth, say they, it hath proved an offence, etc. For the through 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 proved so to the Godly at home, and to the Reformed Churches abroad. 3. How far that might be a reason of destroying that which proves an offence.  
Sect 4 For the first, the word Offence is an equivocal mistaken word, and by that means is many times a title of a charge or accusation, when there is no real 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 itself, that anger is a causeless anger, which he that is guilty of, must know to be a sin, and humble himself 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 confess himself, or those others so offended, to have sinned by such anger. But then 2. If we may guess of the meaning of the word by the reason which is brought to prove the charge [For not to speak, etc.] it is set here to signify. 1. The burden of reading all the Prayers. 2. The many unprofitable burdensome Ceremonies, which hath occasioned mischief by disquieting the Consciences of those that could not yield 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 severals of the proof.  
Sect 5 For the first of these, the burden of reading the Prayers; if they were enough to prove the Liturgy offensive, all Christian virtues would be involved in that charge, because they have all some burden and difficulty in them, and for this particular, seeing we speak to Christians, we might hope that the Service would not pass for a burden to the Godly (who are here named) i. e. to minds truly devout, as if it were longer than 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 burden 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 burdensome 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 itself will not prescribe that civility to be paid to God in the House of God, (where without any positive precept, Jacob put off his shoes from his feet) neither doth our Liturgy prescribe it. 2. They are not unprofitable, but each of them tending to advance the business to which they are annexed, kneeling to increase our humility, and join the body with the soul in that duty of adoration, standing to elevate, and again to join with the soul in Confession of God and Thanksgiving, and the rest proportioned to the business in hand; and 3. If not many, nor unprofitable, than not burdensome also. As for the disquieting the Consciences of many godly Ministers and People, who could not yield 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 annexed, much less in itself unlawful. And then for men's 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 conform. 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 conform unto it. I am sure the denuntiations which we have heard of against the dissenting Brethren, about the matter of Jurisdiction and Censures (and now lately concerning the depravers of your Directory) have been none of the mildest, although those are your own fellow-Members, that have assisted you as affectionately in the grand Cause as any, and never made themselves liable to your severity, by having once conformed to you in those particulars. And so 3. For depriving them of the Ordinances of God, etc. if that were the punishment appointed for the obstinate and refractory, 'tis no more than the Laws of the Land appointed for their Portion, and in that sure not without any example in Scripture and Apostolical 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 refer to those that would not kneel there, and why that should be so unreasonable, when the very Directory lays the matter so, that none shall receive with them who do not sit, there will be little ground, unless 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 turned out of the Church as idololatrical (with whom to affirm the same will be as great a compliance, 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 Kingdom, confessing thereby that some men's hearts are so set on that earthly Kingdom, that the hope of an Heavenly Kingdom will not yield them comfort, unless they may have that other in the way to it; and withal telling us, that he and his Compeers are those men.  
Sect 6 Having surveyed these stveralls, and showed how unjustly the charge of Offence is laid on the Liturgy, and how little 'tis proved by these reasons, I shall only add, that the proposition pretended to be thus proved by these particulars, is much larger than the proof can be imagined to extend. For part of the proposition was, that the Liturgy was offence to the Reformed Churches abroad; To which the [For] is immediately annexed, as if it introduced some proof of that also. But 'tis apparent, that the proofs specified infer not that, for neither the burden of reading is Offence to them, nor are their Consciences disquieted, nor they deprived of God's Ordinances by that means. In which respect 'tis necessary for us to conclude, that the word Offence, as applied 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 Foreign Church which hath expressed 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 expressed such dislike; to whom we could easily oppose the judgement of others more eminent among them who have largely expressed their approbation of it. 
Vid. troubls. of Frank. p. 30. etc.  And 'tis observable, that Calvin himself, when from Franckfort he had received an odious malicious 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 far transported as to call them ineptias, follies, yet adds 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 affirmed 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 infer the justice of the present design 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 reformed, and yet Liturgy remain; were there offence in the Ceremonies, or mischief in the punishing them that have not conformed, those Ceremonies might be left free, that Conformity be not thus pressed, and still Liturgy be preserved inviolate. As for the Foreign 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, than it seems others are not offended, and why must we be so partial, as to offend & displease some, that we may escape the offending others? not sure because we more esteem the judgements 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 press this illogicall discourse too far, which sure never foresaw such examination, being meant only to give the people a formal specious show for what is done, a heap of popular Arguments, which have of late gotten away all the custom 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 follows, 
P. ●.  that by this means, i. e. of the Liturgy, divers able and faithful Ministers were debarred from the exercise of their Ministry, and spoilt of their livelihood, 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 despoiled of their livelihood, etc. And if any one was, which I profess 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 judgement with those many able and faithful 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 storm. But then 2. It might be considered, whether those mentioned penalties have not been legally, and by act of Parliament, inflicted on those who suffered 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 been punished. 3. Whether some men did not choose nonconformity as the more instrumental to the exercise of their Ministry, changing one Parish for the whole Diocese, and preaching oftener in private Families, than any other did in the Church, and withal, wheter this had not the encouragement of being the more gainful trade, of bringing in larger Pensions, then formerly they had received Tithes. 4. Whether the punishments inflicted on such, have not generally been inferior 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 near to fall under some mulcts, what ever the Form of Government, what ever the Church Service were, none having the promise of inheriting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Land of Canaan, an happy prosperous life in this world, but they whose meekness and obedience to Laws have given them aclaime to that privilege. 5. Whether the number of those, who by Ordinances have lately been so debarred of the exercise of their Ministry, and spoilt of their livelihood, have not been far greater than all those together; that ever the Liturgy thus offended since the Reformation. 6. Whether this Directory, should it be established, 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 increase the Odium, and to involve the Prelates and the Liturgy in the same calamity, (for otherwise what hath the Prelates labouring, etc. 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 business 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 a doom on the Liturgy, for that their labouring; we do not find that Saint Paul was stroke dead, like Herod, because the Lycaonians meant and laboured to do sacrifice unto him, Act. 14. 16. But then 3. He that shall consider who they are which make this objection, will sure never be moved by it. For certainly they that have formerly set the prime of their wits and endeavours to vilify and defame the Liturgy; and now that they think they have power, have absolutely abolished it, will go near to be partial when they are to judge of the due estimation of it; they that declaim 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 than popular shows of truth in this matter. For 4. The Prelates have not raised the book to an higher estimation than 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, than you for the Directory, I shall add, nor so great neither, for we do not exclude all others as unlawful, 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 claims not proportioned to them. A piece of modesty and moderation which we challenge you to transcribe from us. 5. All this all this while is a mere Calumny, if by the Service Book is meant the use of the Prayers in the Liturgy, for no Prelate ever affirmed, or is known to have thought, that there is no other way of worship of God, but that among us. But then 6. We add that this way of public Prayer by set Form, the only one established by Law; (and so sure to be esteemed by us before any other) is also in many respects the most convenient for Public worship, of which affirmation we shall offer you no other proof or testimony, than what Mr. Calvin, whom before we named, hath given us in his Epistle to the Protector, in these words, Quod ad formulam, etc. As for Form of Prayers, and Ecclesiastical Rites, I very much approve, that it be set or certain. From which it may not be lawful 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 consent of all the Churches among themselves may more certainly appear: and lastly also, that the extravagant levity of some, who affect novelties, may be prevented. So probable was my conjecture, that at first I interposed, that the men that had here imposed upon their fellows so far, as to conclude the abolition of Liturgy necessary, were those that undertook to reform Geneva as well as England, to chastise▪ calvin's 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 inferior 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 far from hindering, that it requires the Preaching of the Word, assigns 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 Schism did not set them at odds, 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 hear as we ought, i e. to practice also; and Sermons might incite and stir up the languishing devotion, and enliven and animate it with zeal and fervency in Prayer. And constantly the more we esteemed the Ordinance, and set ourselves 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 controversy betwixt thy Herdsmen and my Herdsmen? 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 far now to add, that as long as the Liturgy continues in its legal possession in this Church, there is no other legal way (as that signifies, commanded by Law) of the public worship of God among us, and although that voluntary Prayer of the Minister before Sermon, when it is used, is a part of the worship of God, (as all Prayer is) yet is it not prescribed by the Law, nor consequently can it without usurpation cut short or take away any part of that time which is by that assigned to the Liturgy; the freewill offerings, though permitted, must not supplant the daily prescribed oblations, the Corban must not excuse the not honouring of Parents, the customs which are tolerated, must not evacuate or supersede the precepts of the Church. As for Sermons, which in this period seem the only 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 less 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 hours spent in that Exercise, which hath of late been the only business of the Church, (which was by God instilled the House of Prayer) and the Liturgy at most used but as Music to entertain the Auditors till the Actors be attired, and the Seats be full, and it be time for the Scene to enter. This if it were true, would avow and justify that plea in the Gospel, [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, etc.] 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 business, 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 itself an immediate or elicit act of worship precisely or abstractly, as it is hearing, that unless that proportionable practice attend it, 'tis but an aggravation and accumulation of our guilts, the blessedness not belonging to the hearing, but the [and keeping the Word of God] and the go you Cursed, to none more than to those that hear and say, but do not: and for the title of worship of God, whether outward or inward, outwardly expressed, or all Prayer certainly and adoration of God is the thing to which that most specially belongs, as may appear, 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 extreme high of Preaching the Word, yet doth not it style it any part of God's 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 several Charges, to take heed to Doctrine, to Reproof, 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 Priest's mouth, as of a messenger of the Lord of Hosts, and again to take heed how they hear) but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or impropriety of speech, that I say no more, that is in this matter discernible in the words of the Directory, and the consequent dangers which experience hath forced us to observe in them, who place the worship of God especially in hearing, have extorted thus much from us, which may be useful 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 elicit act, a prime special part of worship also.  
Sect 11 And whereas 'tis added, that the Liturgy by man is made no better than an Idol. 
P. 4.  1. That is a speech of great cunning, but withal of great uncharitableness: cunning, in setting the words so cautiously thus, not an Idol, but [no better than] (as they, that will rail, but would not pay for it, whose fear doth moderate the petulancy of their spleen, and covetousness keep them from letting any thing fall that the Law may take hold of, are wont to do) and yet withal signifying as odiously as if it had been made an Idol indeed. Whereas the plain literal sense of the words if it be taken, will be this, that an Idol is not worse than our Common-Prayer-Book is to many, or that it is used by many as ill as an Idol is wont to be used, which is then the most bitter piece of uncharitableness, if not grounded on certain 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 than an Idol, have dealt with it as the good Kings did with the abominations of the Heathens, broke it in pieces, ground it to powder, and thrown the dust of it into the Brook; for abolition is the plain sense for which that is the metaphor. But then 2. 'Tis possible, the calm meaning of those odious words is no more than this, that many have given this an estimation higher than 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 near the golden means as the Assemblers, have said the like of Preaching, though not expressed 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 pass 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 distinguished from reading of the Scriptures) the title which S. Paul gives to the Gospel 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 Gospel, p. 27. which former clause of power of God, etc. though it be most truly affirmed by S. Paul of their Preaching the Gospel, and also truly applied or accommodated to that Preaching or interpreting of Scripture, which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the due application of the Scripture-rule to particular cases, yet it is not true in universum, of all that is now adays called Preaching, much of that kind being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a mortiferous poisonous 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 evil of Dignities, etc. should be styled the power of God to Salvation, I have little temptation to believe. And whether the latter clause be true also, I refer you to S. Aug. Ep. 180. ad Honorat. where speaking of damages that come to the People by the absence of the Minister, and consequently of necessaria Ministeria, the special, useful necessary acts of the Ministry, 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 add no more, but that some have on these, and the like grounds, been tempted to say, that you Idolise 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 proved 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 Idolising 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 Souls also. For thus hath the Gospel been used as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or charm, and that is but little better than an Idol, and so have some persons been had in admiration, and believed as if they were infallible, and so in a manner Idolised also, and that this should be a capital crime in them, that were thus admired, would be a new piece of severity, that few of Draco's Laws could parallel.  
Sect 12 
P. 4.  The next charge (which is an appendent proof 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 hardened themselves in their ignorance, and carelessness 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 signify being pleased with the bare presence, or the being present, and doing nothing of that they come for, as the Lip-labour seems to denote the hard labour of the lip, and not joining any zeal 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 pass 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 People's bearing a part in the Service, which seems to refer 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 persuaded the people, that all saving knowledge is to be had from them, and their compliees, and blasted all others for carnal men, of which many discriminative Characters were formerly given, as kneeling or praying at the time of entrance into pew 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 confess, and therefore I shall oppose unto it, that which I hope will not pass for boast either with God or Angels, that of the Sermons which have been Preached since the Reformation in this Kingdom, and commended to the Press and public view, very few were Preached 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, Hope, and Love of God, Selfe-deniall, and readiness to take up the cross, (duties toward God) and to Allegiance, Justice, Mercy, peaceableness, Meekness, 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 confess I shall have little hope, that God will suffer such a jewel 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 unhappiness of having none but such Clients, yet would not this be sufficient authority for any men to abolish it, any more than it will be just to hang him who hath been unfortunate, or to make any man's infelicity his guilt. I beseech God to inflame all our hearts with that zeal, attention, fervency, which is due to that action of Prayer in our Liturgy, and that cheerful 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 confirmed in their Superstition and Idolatry, etc. 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 than a compliance with Papists, 'tis in itself a downright damning sin; and if there be not, but all that is Idolatrous or superstitious in their Service is reformed in ours, then sure this will be far from confirming them in either of those, if they depend any thing upon our judgements, 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 gross, though perhaps not as dangerous a falsity, as any one which the Assemblers have condemned in them. For 3. The truth is notorious, that our Reformers retained not any part of Popish Service, reform their Breviary and Processionall, and Masse-book, as they did their Doctrine, retained nothing but what the Papists had received from purer Antiquity, and was as clear from the true charge of Popery, as any period in either Prayer or Sermon in the Directory; which argues our compliance 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 Kingdom. And sure there is no Solecism in this, that we being a Reformed Church, should desire to have a Reformed Liturgy, which hath always had such a consent and sympathy with the Church, that it will not be a causeless fear, lest the abolition of Liturgy as far as God in judgement 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 win them to hear us or reform themselves, than 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 faithful, as for his ill and false services, be more likely thereby to be inclined to mend his faults, than he that is seasonably and meekly reproved for his miscarriages only? It was good advice in that ancient Epistle to Polycarpus, ascribed to S. Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meekness is the best means to bring down the most pestilent adversary, and the resemblance by which he expresses it as seasonable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fomentations are most proper to allay any exasperation of humours. And 'tis Hippocrates' advice, that the Physician should never go abroad without some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lenitives or mollifying applications about him; It seems there was nothing of so daily approved use as those. And that will avow this method of complying with adversaries, as far as we may, to be a probable and a wise, as well as a Christian course, to bring them from their Superstition, and not to confirm them in it. And another use there is wherein the Papi●●s themselves confess this compliance was Politic, to take all scruple out of the heads and hearts of the People of England, concerning the lawfulness of this Reformation, (This is the opinion of the Papists, expressed in a Book called 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 politicly 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. Elizabeth's days, the Papists did for ten years together, at the beginning of her Reign, come to Church with us, and so continued, till the Pope's excommunicating the Queen and our Nation, made it so appear unlawful for them. And perhaps but appear too, for an accounted might be given of this business, that it is no way unlawful (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 add) 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 lawful, (as by mistake, I believe, in them neither now is) our Liturgy would be more likely to attract them, than 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 only 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 compliance with them, sure 'twere a more probable gaining way, then to denounce enmity to all, whom they ever conversed with; I mean to the primitive Liturgies for no other crime, but because they made use of them. Who are best Diviners in this matter, they, or we, experience may perhaps hereafter prove. In the mean, I cannot imagine, but Liturgy and moderation, and charity, may be able to bring in as fair a shoal of Proselytes, to convert as many Papists to us, or at least to confirm Protestants, as an Ordinance for Sequestration of all their goods, and Halter, and a Directory will be able to do, yea with an Ordinance for the Ordination of Ministers by mere Presbyters too, called 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 warrantableness of imposing of the former Ceremonies, new ones were daily obtruded upon the Church. 1. I demand an occasion of that phrase [pretended warrantableness of imposing of Ceremonies.] May any Ceremonies be imposed or no? if they may, than an act of Parliament may certainly do it, and such was that which confirmed our Liturgy, and so the warrantableness not pretended; if not, why then do you impose entering the Assembly not irreverently, p. 10. and taking their places without bowing? For that general, and that negative is notation of some Ceremony, if it have any sense in it. The phrase [not irreverently] prescribes some reverence, there being no middle between those two, and consequently the forbidding of the one being a prescription of the other. For I shall ask. 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 avoided by saying, that this is only there directed, not commanded. I reply, that an Ordinance prefixed 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 fetched 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 Canen turned 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 deal 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 man's liberty, with the caution of the Apostle, that they that use it should not condemn them that use it not, nor they that use it not, judge them that use it. 3. That the warrantableness 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 implicit 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 steal in illegal 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 appear of how many truths this period is composed (every one of them with the help of one syllable a [not] set before the principal verb, able to become such) I shall add 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 lawful, 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 Christendom 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, than 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 Rome's Masterpiece, 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 to be taken out of the way, we have not yet heard, but are rather confident that if a pension of Rome, or a Cardinal's cap, will keep them long together to do more such work as this, so reproachful to the Protestant Religion, they should be so hired, rather than 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 increase an idle and unedifying Ministry, which contented itself with set forms 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 ways 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 Catechising, 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 retained the Liturgy also. 2. Study of all kind of Divine learning, of which the haters of Liturgy have not gotten the enclosure, may pass with soberf men for a labour also, and that which may tend to edification, if it hath charity joined 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 idleness, or unedifyingnesse in any that were formerly guilty of them in the days 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 pains, but of his lungs and sides in the delivery, or else a form being composed by any, according to the Directory (which is in effect a Form itself,) he may thenceforth continue as idle as he who useth our form of Liturgy, and he 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 slothful and negligent] which were wholly an unnecessary caution, if this Directory made idleness impossible; and if a caution will serve turn, 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 and impertinences, which our experience (as well grounded as that which taught these men this mystery of the idle unedifying Ministry) bids us expect from those who neglect set forms, do more tend to the edifying of any then the use of those Prayers which are by the piety and judgement of our Reformers composed, and with which the Auditory being acquainted, may with uninterrupted devotion go 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 showed what evidence we have from any promise of Christ in his word, that any such gift shall be perpetually annexed by him to the Ministry; I believe the places which will be brought to enforce it, will conclude for gifts of healing, making of Psalms, and other the like also, which Ministers do not now adays 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 form of words, in which the Liturgy makes the supply. 3. I shall not doubt to affirm, that if the gift of Prayer signify an ability of Praying in public without any premeditation, discreetly and reverently, and so as never to offend against either of those necessaries, every Minister is not furnished with this gift, some men of very excellent abilities wanting that sudden promptness of elocution, and choice of words for all their conceptions others being naturally modest and bashful, and not endued with this charisma of boldness, which is a great part, a special 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 Public, experience hath taught us by the very creditable relations of some, who have fall'n into so many indiscretions, that we say no worse in that performance. 'Tis true that God enableth men sufficiently in private to express their necessities to him, being able to understand sighs and groans, when words are wanting, and as well content with such Rhetoric in the Closet as any, but this is not peculiar to Ministers, and for any such ability in public, there will not be the like security, unless the language of sighs and groans, without other expressions be there current also, which appears by some, who are forced to pay that debt to God in that coin, having through unthriftiness provided no other; and yet 'twere well also if that were the worst of it, but the truth is, blasphemy is somewhat worse than saying nothing.  
Sect 19 
P. 5.  The last objection is, That the continuance of the Liturgy would be a matter of endless strife and contention in the Church, and a snare to many godly Ministers, etc. to the end of that page. Where 1. Is observable the temper and resolution of these men, of whom such special care is taken, which makes it so necessary for them, not only to strive and contend, 1. against established Law. 2. about forms 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 endless 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 scandalised, but they) than the continuance of the old established Liturgy. Where, by the way, the snare they speak of seems to signify that which catches and entraps their Estates and not their Souls, causeth them to be persecuted, etc. which is a notable paralogism 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 balancing of the Kingdom, 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 lie within your power, then formerly at any time (I shall add in all times since the Reformation, put together) ever were by the Liturgy.  
As for that passage which is added in the close of this Section, that in these latter times God vouchsafeth to his People more and better means for the discovery of error and Superstition.] Though this sounds somewhat like his Divinity who makes the power of resisting Kings, to be a truth which God pleased to reveal 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 quarrel with it (because 'tis possible it may have another sense, 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 sin, to continue the use of it, 'tis not, I hope, such a wasting sin, 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 sense (like the Montanists form of nos spirituales, in opposition to all others, as animales & psychici) to signify only those that are for the Directory, for then let them be assured, God's gifts are not so enclosed, but that Oxford is vouchsafed as plentiful means for the discovery of error and superstition, as London, and have, among other acts of knowledge, discovered this one by God's blessing, (which again I shall mention) that there may be as much error 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, taste not, kneel not, bow not, as well and positive Superstition; as also that there be errors in practice, as well as doctrine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, infidelities against the Commandments, and Sermon of Christ in the Mount, as well as against the Creed itself, and that imposing of Laws on the King and Kingdom by the Sword, abolishing Liturgy, setting up Directories by that stern way of arguments, those carnal weapons of militia or warfare, when they are not only practised, but asserted for lawful, are errors, damnable errors also, and such as are very near the ordinary notion of Superstition, the teaching for doctrines the Commandments 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 than we, and they that were nearest them, (and knew their doctrines, and practices, better than it is possible we should) had so also, nay Universal Counsels meeting in the Holy Ghost, and piously and judiciously debating, had by the privilege of Prayer, more right to that promise of Christ's being in the midst of them, and leading them into all truth, than an illegally congregated Assembly; and all these have been greater favourers of Liturgy than any of equal authority with them have been of your Directory; And 3. If all were supposed and granted which you claim, yet still the means of knowledge now vouchsafed do not make you infallible, lay not any moral or physical necessity on you to be faultless or errorlesse, and therefore still this may be error 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 liberal a portion of them, as we. For sure those days wherein the spirit was promised to be poured out on all flesh, are not these days 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 Gospel, 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 yielded to them for quietness sake, a limited truth, I must now add, that if they be argumentative, and so meant as a proof 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 gross 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 judgement, knowledge, gifts, than all the whole Christian World, for all Ages together, including the Apostles and Christ himself, have had. For all these have been produced together with the saffrage of Jews, Heathens, Mahometans also, to maintain set Pormes; and though it be true, that some of late have found out many Superstitions that never were discovered before, one or other almost in every posture or motion in God's Service, yet this sure is by the help of an injustice in applying without all reason that title to those actions, and not by a greater sagacity in discerning, making many acts of indifferent performance, nay of Piety itself, 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 fastened on all Orthodox Ministers in this Kingdom 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 discovered) hath brought in a shoal of Sequestrations of Livings, which have been very necessary and instrumental, to the maintaining of these present distempers. And now at length it proves in more respects than one, that what ever unsatiate hydropical appetites are tempted to take away, is presently involved under that title, a name that hath an universal malignity in it, maketh aay thing lawful 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 Churchmen, all which if they were true, hang so loose and so separable from Liturgy, that they cannot justify the abolition of it; 
P. 6.  At length they shut up their suggestions with [Upon 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 reservedness, only by the way a general charge is nothing in Law, and in generalibus latet dolus, is a legal 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 satisfy us of the reasons of their proceedings. But the truth is, we shall not charge this on them neither, being made confident by the weakness of the motives produced, that they have not any more effectual in store. And for the particulars contained in the Book, if there were any infirm 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 conceal any store of sins) yet would not this infer any more than only farther Reformation of the Book, which is not the design against which we now argue.  
Sect 23 And having proceeded to so bloody a sentence upon such (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Gospel's 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 persuaded us mortals, who see but the outsides, so to judge. And still notwithstanding the affirmation (which is not of much value in your own cause, unless we had more testimonies of the Author's infallibility, than this Preface hath afforded us) the consideration of the matter and terms of the change from what and to what, of the no manner of advantage or acquisition by it to recompense all the disadvantages, the great temerity, if not impiety to boot, in separating from this national, and in scorning and defying the practice of the Universal 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 affirm, that it must needs be a love of novelty, even a Platonic love, as the phrase is now a days, 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 owned, 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 signify much, to innovate, and yet to say we love nor innovation, to act with a proud high hand in despite of so much at least of God, as is imprinted in the Laws of man, and our lawful Superiors, and then to excuse it by saying we love not to do so, will 〈◊〉 little alleviate the matter before any equal Judge. 'Tis certain there is something unlovely in the reproachful name of sin, how glibly soever the pleasures of it go down, yea and even in the sin itself, it hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the two Cups in Homer, more truly than that to which he applies it, its bitter and hateful, as well as its sweeter lovelier parts, extemplo quodcunque 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 sinfulness 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 only 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 profess they love it not.  
Sect 24 The next envy that they labour to avoid, is the having an intention to disparage the Reformers, of whom they are persuaded, that were they now alive they would join with them in this work. This is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to blanche your actions with contrary intentions, to do that which is most reproachful 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 loss of which, one of them (Archbishop Cranmer in one of his letters published 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 withal that they are grown zealots too, are content to act most illegally and seditiously to cast it out. The judgement of this matter we leave to any arbitration. 1. Whether it be likely that they would join, against Law to take that away, which they compiled, or make all prescribed Forms unlawful, who did not think any fit in public, but those which were prescribed. 2. Whether any man can have ground of such persuasion, when they died 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. Mary's days flying and living in Franckfort, and there meeting with the objections that have been produced by our new Reformers, maintained the Book against them all, would now if they were returned to us from a longer exile, disclaim all that they had thus maintained. 4. Whether it be not an argument of a strong confidence and assurance, (which is the most dangerous mother or Schism and Heresy imaginable) of strong passions and weak judgement, 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 appeared in Cheapside) upon no other ground of that persuasion mentioned, but only that they are of it, which is but in effect as the same Hacket did, showing no evidence of his being a Prophet, but only his confidence, which produced all kind of direful Oaths that he was, and hideous imprecations on himself, 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 kindness to them, 'tis but an unsignificant civility, to abolish all the records of their Reformation, and then pay them a little praise 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, than 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 gracious providence of God in this place, I confess I cannot guess, (if it be not a mere name to add some credit to the cause) unless it be the prosperity and good success of their Arms; which if throughout this War they had reason to brag or take notice of (as sure they have not, but of God's hand many times visibly showed against them, in raising the low estate of the King, 〈…〉 means, and bringing down their mighty strengths, as the Septuagint makes God promise to fight against Amalek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by secret hand, by invisible,) yet sure would not that justify the taking up of those Arms, much less be able to consecrate all other sins, that those Arms may enable any to be guilty of. 'Tis the Turk's Divinity, as before I intimated, to pass sentence on the action by the prosperity of the man, to make one killing of a Father villainy and sacrilege, because the design it aimed at miscarrie●, 
Busbequi. Epist.  and another of the same making an heroic act, that God was pleased with, because it brought the designer to the Kingdom: And therefore, I beseech you, look no longer on the cause through the deceivable and deceitful glasses of your conceited victories, but through that one true glass the word of Christ in the New Testament; and if that call you to this farther Reformation, go on in God's name; But if it be any else that calleth you, (as sure somewhat else it is you mean, for if it were God's word you would ere now have showed it us, and here have called it God's word, which is plain and intelligible, not God's providence, which is of an ambiguous signification) if any extraordinary revelation however conveyed 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 bowels of Christian compassion to yourselves, if not to your bleeding Country, once more to examine seriously, what ground you have in God's Word, to satisfy conscience of the lawfulness of such attempts, which you have used, to gain strength to work your Reformation; and this we the rather desire to be showed by you, because you add, that having consulted with God's holy word, you resolve to lay aside the former Liturgy, which cannot signify that upon command of God's word particularly speaking to this matter, you have done it, for then all this while, you would sure have showed us that word, but that the word of God, hath led you to the whole work in general, which you have taken in hand, and therefore that is it, which as a light shining in so dark a place, we require you in the name of God to hold out to us.  
Sect 26 After this there is a second motive, the satisfaction of your own consciences. This I cannot speak to, because neither I know them, nor the grounds of them, save only by what is here mentioned, which I am sure is not sufficient to satisfy conscience, (fancy 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 satisfy them, save only by seeking better information, which one would think might be as feasible a task as abolishing of Liturgy.  
Sect 27 Next a third motive is mentioned, that you m●y satisfy the expectation of other Reformed Churches; so this first I say, that this is not the rule for the reforming of a national Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and independent. And such I conceive, the last Canon of the Council 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 show of Schisime in Separating from the Roman Church) to which we were not, according to the Ephesine rule, subjected as a part) though we reform ourselves, when the Pope vehemently required the contrary, and would not himself be reform; and from the Church universal, 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 puzzling one, the expectations of several Churches being as several, and the choice of some difficulty, which of them was fittest to be answered. But than 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 soliciting 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 Zealand, the Wallachrian Classis made this return to you, that they did approve set and prescribed forms of public 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, etc.) and give reasons for that approbation, both from Texts of Scriptures, and the general practice of the Reformed Church, avouching particularly the forementioned place of Calvin, and conclude it to be a precise singularity 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 address made to you, or answer to your invitation, signified their expectation that you should abolish Liturgy, or their approbation of your fact, able to counterbalance this censure from the pen of those your friends thus unexpectedly fall'n 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 yourselves (which you mention as a fourth motive for abolition) will 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, unless you can first prove the Liturgy to be ungodly▪ nay they that rejoiced 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 Forms, not thinking it enough to give them a Directory for matter, without stinting their Spirits, by appointing the words also. This shows that the desires of those many of the Godly, are not of any huge consideration in this business, 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 it seems to some inarticulate groans or sighs) the abolition of all Liturgy.  
Sect 29 The last motive is, That you may give some public testimony of your endeavours for uniformity in divine worship promised in your Solemn League and Covenant. To this the answer will be short, because it hath for the main already been considered. 1. That the Covenant itself is unlawful, 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 special 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 yourselves in this obligation, to do what should not otherwise be done; We before told you, that Herod's oath would not justify the beheading of John, and shall now add, that if some precedaneous hatred to John, made Herod lay this design before hand, that Herodias' Daughter should dance, that upon her dancing he would be vehemently pleased, that upon her pleasing of him he would swear to give her any thing she should ask, even to half his Kingdom, 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 counsel with her Daughter, so Herod might be with Herodias) if the train I say, lay thus, sure Herod's oath would take off but little from the crimson dye of his murder, but rather superadd that sin of deep Hypocrisy, of making piety, and the Religion of oaths, a servant and instrument to his incest and murdering of a Prophet. And then I shall no farther apply, then by ask 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 design, but now find yourselves thus ensnared by it, then rather remember the times to get out of that snare, and not to to engage yourselves faster in it. 3. I answer, that if by uniformity be meant that among ourselves in this Kingdom, the taking away our Liturgy by Ordinance, while it remains established by valid Law, is no over-fit means to that end, nothing but a new Act, and an assurance that all would be obedient to that Act, can be proper for that purpose; and I am sure there are some men in the World, whom if such an Act displeased, the obedience would not be very uniform; what ever it may seem to be when better Subjects are supposed 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 preserved without it) nor near so useful, as that other among ourselves, 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 unequal a barter, as if we should enter upon a Civil War, for no other gain, then to make up a Peace with some Neighbour Prince; which none but a mad Statesman would ever counsel. 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 sense contained in any branch 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 general matter of the Covenant refers unto the Government, and not to the Liturgy, but because this of England, as it now stands established 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 own, and shall be ready to justify the boast by any test or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that shall be resolved on fit to decide this doubt or competition between this of ours, and any that you shall Vote or name to be the best.  
Sect 30 The like challenge we shall also make in return to a tacit intimation of yours more than once fall'n from you in this Preface, and in the body of the Directory, p. 40. and 73. viz. that the Church of England hath hitherto been guilty of Superstition in her Liturgy. To which we first reply by desiring, that you mention any one particular wherein that accusation may appear 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 specify and prove, you must acknowledge to be guilty of great uncharitableness in affirming. I shall not be so uncharitable as to wish that the judgement of the Civil Law may be your doom, 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, etc.] This sure in St. Paul's phrase, Gal. 1. 16. signifies not consulting with men, though Apostolical; as consulting with them is opposed to immediate revelation from Heaven, and then sure your Assembly was very spiritual, and very heavenly, for with them you confess 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 unmixed 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 general 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 Controversy 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 choose 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, we have instanced in many particulars in our Answer to the Ordinance, and shall now once for all demand, what rules of prudence oblige you to turn those many severals there mentioned out of the Service of the Church, every one of them tending to edification directly, over and above the agreeableness of each to the general 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 sealed our Reformation with their blood, and instead of it to bring in a voluntary way of serving God in a national Church, where there be many thousand Parishes, and no such promise of divine inspiration or enthusiasm, 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 add 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 soundness of Doctrine, this indeed is a prerogative of the Liturgy, (which hath always been used as an hedge to keep out errors, and to retain a common profession of Catholic verities) but cannot belong to your Directory, which hath neither Creed nor Catechism, 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 called your Preface also to some trial, and found it of such a composure and temper, 1. So many variations from truth (which one that desires to be civil, must be unjust if he do not call them so) that we cannot with any pleasure give an account of our judgement of them. 2. So many unconcluding premises, 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, given the Reader such a view of the inward parts of this spacious fabric, that he will not wonder, that we are not so passionately taken with the beauty, as to receive at a venture whatsoever is contained 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 yield consent, to the but laying aside that form of Service, which we have by established Law so long enjoyed, to the great content and benefit of this Nation; though God knows some have not made so holy, others so thankful an use of it, as it deserved of us, some neglecting it, others slandering, 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 cross, which hath made it like unto our Saviour, in being spit on, reviled, and crowned with thorns (for such he calls the cares of this world, the most contumelious part of the suffering) and not at all the guilt (being wholly accidental and extrinsical to it) must never be exchanged, for the certain evils, natural and intrinsecall to the no-Liturgy, and withal the greater mischiefs 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 noise, and importunity of some enemies, which should it be yielded to, would, I doubt not, be resisted and pressed again, with the Petitions of many thousands more, importuning the return and restitution of the Liturgy again; unless by this means the Devil should gain an absolute and total manumission, cast off all his trashes, and presently get rid of both his enemies, Religion, and Liturgy together.   

A Postscript by way of Appendix to the two former Chapters.  
Sect 1 THe truth of all which we have hitherto spoken, if we have not sufficiently evidenced it already, will abundantly appear by one farther testimony, which is authentic and undeniable to them, against whom we speak. And it is, (what the providence of God, and the power of truth hath extorted from them) their own confession, in a book just now come to my hands, called, a Supply of Prayer for the Ships that want Ministers to pray with them, agreeable to the Directory established by Parliament, published by authority. From which these things will be worth observing, 1. That the very body of it is a set form of Prayer, and so no Superstition in set forms. 2. That their publishing it by authority, is the prescribing of that form, and so 'tis lawful to prescribe such forms. 3. That the title, [of Supply of Prayer] proveth that some there are, to whom such supplies are necessary, and so a Directory not sufficient for all. And 4. That [its being agreeable to the Directory.] Or as it is, word for word formed out of it, (the Directory turned into a Prayer) showeth, that out of the Directory a Prayer may easily first be made, and then constantly used, and so the Minister ever after continue as idle without exercising that gift, as under our Liturgy is pretended, and so here under pretence of supplying the ships, all such idle Mariners in the ship of the Church are supplied also, which it seems was foreseen at the writing that preface, to the Directory, where they say, the Minister may if need be, have from ●hem some help and furniture. 
P. 8.  5. That the Preface to this new Work entitled, A reason of this work, containeth many other things, which tend as much to the retracting their former work, as Judas' throwing back the money did to his repentance.  
Sect 2 As 1. That there are thousands of Ships belonging to this Kingdom, which have not Ministers with them, to guide them in Prayer, and therefore either use the Common Prayer, or no Prayer at all. This shows the nature of that fact of those which without any objection mentioned against any Prayer in that book, which was the only help for the devotion of many thousands, left them for some Months, to perfect irreligion and Atheism, and not Praying at all. And besides these ships which they here confess, how many Land-companies be there in the same condition? how many thousand families which have no Minister in them? of which number the House of Commons was always wont to be one, and the House of Lords, since the Bishops were removed from thence, and to deal plainly, how many Ministers will there always be, in England and Wales, for sure your care for the Universities is not so great as to be likely to work Miracles, which will not have skill, or power, or gift, (which you please) of conceiving Prayers as they ought to do? and therefore let me impart to you the thoughts of many prudent men (since the news of your Directory, and abolition of our Liturgy) that it would prove a most expedite way to bring in Atheism; and this it seems, you do already discern and confess in the next words, that the no prayer at all, which succeeded the abolishing of the Liturgy, is likely to make them rather Heathens than Christians, and hath left the Lord's day without any mark of piety or devotion: a sad and most considerable truth, which some persons ought to lament with a wounded bleeding conscience, the longest day of their life, and therefore we are apt to believe your charity to be more extensive, than the title of that book enlarges it, and that it hath designed this supply, not only to those ships, but to all other in the like want of our Liturgy. Your only blame in this particular hath been, that you would not be so ingenuous, as Judas and some others, that have soon retracted their precipicous action, and confessed they did so, and made restitution presently, while you, rather than you will (to rescue men from heathenism caused by your abolition) restore the Book again, and confess you have sinned in condemning an innocent Liturgy, will appoint some Assembler, to compile a poor, sorry, piteous form of his own, of which I will appeal to your greatest flatterer, if it be not so low that it cannot come into any terms of comparison, or competition, with those forms already prescribed in our book; and so still you justify your error, even while you confess it.  
Sect 3 2. That 'tis now hoped that 'twill be no grief of heart to full Christians; if the thirsty drink out of cisterns, when themselves drink out of fountains, etc. which is the special part of that ground, on which we have first form, & now laboured to preserve our Liturgy, on purpose that weaker Christians may have this constant supply for their infirmities, that weak Ministers may not be forced to betray their weakness, that they that have not the gift of Prayer (as even in the Apostles times there were divers gifts, and all Ministers, had not promise to succeed in all, but one in one, another in another gift by the same spirit) may have the help of these common gifts, and standing treasures of Prayer in the Church, and (because there be so many of these kinds to be looked for in a Church) that those which are able to pray as they ought, without a form, may yet in public submit to be thus restrained, to the use of so excellent a form thus set before them, rather than others should be thus adventured to their own temerity, or incur the reproach of being thought not able; and then this providing for the weak, both Minister and People, will not now, I hope, be charged on the Liturgy, by those, who hope their supply of Prayer will be no grief to others.  
Sect 4 3. That these Prayers being enlivened, and sent up by the spirit in him that prayeth, may be lively prayers, and acceptable to him, who is a spirit, and accepts of service in spirit and truth. Where 1. It appears by that confession, that as the place that speaks of worshipping in spirit and truth, is not of any force against set prayers, so neither is that either of the Spirits helping our infirmities, belonging, as it is here confessed most truly, to the zeal, and fervour, and intenseness of devotion infused by the Spirit, and not to the words wherein the address is made, which if the Spirit may not infuse also, in the use of our Liturgy, and assist a Minister and Cnngregation in the Church, as well and as effectually as a company of Mariners in a ship, I shall then confess that the Directory first, and then this Supply, may be allowed to turn it out of the Church.  
Sect 5 Lastly, That in truth though Prayers come never so new, even from the Spirit, in one that is a guide in Prayer, if the Spirit do not quicken and enliven that prayer in the hearer that follows him, it is to him but a dead form, and a very carcase of Prayer, which words being really what they say, a truth, a perfect truth, and more soberly spoken, than all or any period in the Preface to the Directory, I shall oppose against that whole Act of abolition, as a ground of confutation of the principal part of it, and shall only add my desire, that it be considered what Prayers are most likely to be thus quickened and enlivened by the spirit in the hearer, those that he is master of, and understands and knows he may join in, or those which depend wholly on the will of the Speaker, which perhaps he understandeth not, and never knows what they are, till they are delivered, nor whether they be fit for him to join in; or in plainer words, whether a man be likely to pray, and ask most fervently he knows not what, or that which he knows, and comes on purpose to pray. For sure the quicking and enlivening of the Spirit, is not so perfectly miracle, as to exclude all use of reason or understanding, to prepare for a capacity of it, for then there had been no need to have turned the Latin Service out of the Church, the spirit would have quickened those Prayers also.   

CHAP. III.  
HAving thus past through the Ordinance and the Preface, and in the view of the Ordinance stated and settled aright the comparison betwixt the Liturgy and the Directory, and demonstrated the no-necessity, but plain unreasonableness of the change, and so by the way insisted on most of the defects of the Directory, which are the special matter of accusation we profess to find in it, I shall account it a Superfluous Importunity to proceed to a review of the whole body of it, which makes up the bulk of that Book, but instead of insisting on the faults and infirm parts of it (such are, the prohibition of adoration toward any place, p. 10. that is of all adoration, while we have bodies about us, for that must be toward some place; the interdicting of all parts of the Apocryphal Books, p. 12. which yet the ancient Church avowed to be read for the directing of manners, though not as rule of Faith; the so frequent mention of the Covenant in the directions for Prayer, once as a special mercy of God, p. 17. which is the greatest curse could befall this Kingdom, and a great occasion, if not Author of all the rest, which are now upon it, then as a means of a strict and religious Union, p. 21. which is rather an engagement of an irreligious War; then as a precious band that men must pray that it never be broken, p. 21. which is in effect to pray, that they may never repent, but continue in Rebellion for ever. Then as a mercy again, p. 37. as if this Covenant were the greatest treasure we ever enjoyed. Then the praying for the Armies by Land and Sea, p. 38. with that addition [for the defence of King, and Parliament and Kingdom] as resolving now to put that cheat upon God himself, which they have used to their Fellow-Subjects, that of fight against the King for the defence of him, (Beloved be not deceived, God is not mocked.) Then affirming that the Fonts were superstitiously placed in time of Popery, and therefore the Child must now be baptised in some other place, p. 40. while yet they show not any ground of that accusation, nor never will be able to do. Then that the customs of kneeling and praying by, and towards the dead, is superstitious, p. 73. which literally it were, (Superstitum cultus) if it were praying to them, but now is far enough from that guilt. And lastly, that the Lords day is commanded in the Scripture to be kept holy, p. 85. the sanctification of which we acknowledge to be grounded in the Scripture, and instituted by the Apostles, but not commanded in the Scripture by any revealed precept. (The first that we meet with to this purpose, is that of Ignatius Epist. ad Magnes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let us therefore Sabbatise no longer: Let every Christian celebrate the Lords day, which saying of an Apostolic writer being added to the mention of the Lords day in the New Testament is a great argument of the Apostolic institution of that day, which the universal practice of the Church ever since doth sufficiently confirm unto us, and we are content and satisfied with that authority, although it doth not offer to show us any command in the Scripture for it. And then you may please to observe, that the same Ignatius, within a page before that place forecited, for the observing of the Lords day, hath a command for Common-Prayer, 
Strom. l. 7.  and I conceive for some set Form, I shall give you the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let all meet together to the same, whether action or place in Prayer, Let there be one Common-Prayer, one mind, etc. and Clem. Alex. to the same purpose, the Altar which we have here on Earth, is the company of those that dedicate themselves to Prayers, as having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a common voice, and one mind, which cannot well be, unless there be some common Form by all agreed on.) Instead I say of pressing these or the like frailties upon this work, which will argue the Composers of it to be men and fallible, I shall rather desire to express and evidence my charity (& my endeavour to read it without any prejudice) by adding my opinion, that there be some things said in it (by way of direction for the matter of Prayer, and course of Preaching) which agree with wholesome doctrine, and may tend to edification, and I shall not rob those of that approbation which is due to them, nor conceive our Cause to need such peevish means to sustain it; Being not thereby obliged to quarrel at the Directory absolutely as a Book, but only as it supplants the Liturgy (which if it had a thousand more excellencies in it then it hath, it would not be fit to do.) And being willing to give others an example of peaceableness, and of a resolution to make no more quarrels than are necessary, and therefore contributing my part of the endeavour to conclude this one assoon as is possible: And the rather because it is in a matter, which (if without detriment to the Church, and the Souls of men, the Book might be universally received, and so the experiment could be made) would, I am confident, within very few years, assoon as the pleasure of the change and the novelty were over, prove its own largest confutation, confess its own wants and faults; and so all but mad men see the error, and require the restitution of Liturgy again. This I speak upon a serious observation and pondering of the tempers of men, and the so mutable habits of their minds, which as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, easily changed from good to evil, so are they (which is the difference of men from lapsed Angels) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, easily reduced also to their former state again, when reason comes to them in the cool of the day, when the heat of the kindness is past, and a satiety hastening in its stead, or if it prove not so well, yet falling from one change to another, and never coming to stability. How possible this may prove in this particular, I shall now evidence no farther, then by the parallel vehement dislikes, that the Presbyterial Government hath already met with among other of our reforming Spirits, very liberally expressed in many Pamphlets which we have lately received from London, but in none more fully then in the Epistle to the Book entitled, John Baptist, first charging the Presbyterians (who formerly exclaimed against Episcopacy for stinting the spirit) that they began to take upon them to establish a Dagon in his throne, in stinting the whole worship of the God of Heaven, etc. and in plain words without mincing or dissembling, that they had rather the French King, nay the great Turk should rule over them, than these. The only use which I would now make of these experiments is this, to admire that blessed excellent Christian grace of obedience (and contentment with our present lot, whatsoever it be, that brings not any necessity of sinning on us.) I mean, to commend to all, in matters of indifference, (or where Scripture hath not given any immediate rule, but left us to obey those who are set over us) that happy choice of submitting, rather than letting loose our appetites, of obeying, then prescribing; A duty, which besides the very great ease it brings with it, hath much of virtue in it, and will be abundant reward to itself here on earth, and yet have a mighty arreare remaining to be paid to it in Heaven hereafter; which when it is heartily considered, it will be a thing of some difficulty to invent or feign a heavier affliction to the meek and quiet spirit, a more ensnaring piece of treachery to the Christian Soul, (I am sure to his Estate and temporal prosperity) then that of contrary irreconcilable commands, which is now the case, and must always be when Ordinances undertake to supersede Laws, when the inferior, but ore-swaying power, adventures to check the Superior. Of which subject I have temptation to annex a full tide of thoughts, would it not prove too much a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and be most sure to be so esteemed by them to whom this address is now tendered. The good Lord of Heaven and Earth incline our hearts to keep that Law of his, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 2. which is a prime Commandment, and that with a promise of secular Peace and abundance annexed (if not confined) to it.  
To conclude therefore, 
The conclusion.  and sum up all in a word, we have discovered by this brief survey, the reasonableness of this act of God's providence, in permitting our Liturgy to be thus defamed, though in all reason the Liturgy itself deserve not that fate, the no-inconveniencies so much as pretended to arise from our Liturgy, to which the Directory is not much more liable, the no-objection from the word of God against the whole or any part of it produced, or offered by you, the no-manner of the least or losest kind of necessity to abolish it, the perfect justifiableness, and with all usefulness of set forms above extemporary effusions, the very many particulars of eminent benefit to the Church, and of authority in it, preserved in our Liturgy, but in the Directory totally omitted, and that in despite of all Statutes both of King Edward, and Queen Elizabeth, by which the Reformation of this Church is established among us, and I trust shall still continue, notwithstanding the opposition of those who pretended kindness, but now run riot against this reformation, we have showed you also the true grounds of our ancestors rejoicing in our Liturgy, instead of the partial imperfect account given of that business by your Preface, the wonderful prosperity of this Church under it, contrary to the pretended sad experience, etc. and withal we have made it clear, that all the exceptions here proposed against the Liturgy, are perfectly vain and causeless; as that it hath proved an offence, etc. the ordinary crime charged on those actions that are liable to no other, and so that offence without a cause; that this offence hath been by the length of the service, which will only offend the profane, and withal, is as observable in your Service; by the many unprofitable burdensome Ceremonies, which have been showed, neither to be many, nor unprofitable, nor burdensome, by the disquieting of Consciences, i.e. only of the unquiet, by depriving them of the Ordinance, i.e. those who would rather lose the Sacrament, then receive it kneeling, or reverently; that the offence was extended to the reformed Churches abroad also, and yet for that no one proof offered, nor Church named, that was so offended: and if there were, yet still this supposed offensiveness, no just plea for any thing but Reformation. So also that by means of the Liturgy, many were dibarred of the exercise of their Ministry, the suggestion for the most part a mere calumny, and that which was true in it, ready to be retorted upon these Reformers; that the Prelates have laboured to raise the estimation of the Liturgy too high, yet that no higher than you would the value of your Directory, to have it the rule for the manner of public worship, or if they did, this is the fault of those Prelates, not of the Liturgy: who yet were said but to have laboured it neither, not to have effected it, and even that labour or desire of theirs, to have amounted no higher, then Calvin's Letter to the Protector would avow; that this hath been to the justling out of Preaching, which is rather a special help to it, and prescribes it, and allows it its proper place, but hath oft the ill luck to be turned out by Preaching; that it hath been made no better than an Idol, which if it be a fault in the Liturgy, is far more chargeable on the hearing of Sermons, that the people please themselves in their presence, and lip-labour in that service; an uncharitable judging of men's hearts, and a crime to which your Directory makes men as liable as the Liturgy, that our Liturgy is a compliance with Papists, and so a means to confirm them in their Idolatry, etc. whereas it complies with them in nothing that is Idolatrous, etc. and by complying with them, where they do with antiquity and truth, it is more apt to convince them of their errors, and by charity to invite, then by defiance, that it makes an idle Ministry; which sure the Directory will not unmake, being as fit for that turn, either by forming and cunning the Prayer there delineated, or by depending on present conceptions, as the Liturgy can be, that it hinders the gift of Prayer, which if it signify the elocution, or conception of words in Prayer, is not peculiar to the Minister, and for any thing else, hindering it no more than the Directory doth; that the continuance of it would be matter of endless strife, etc. which sure 'tis more reasonable to think of an introduction of a new way of Service, than the retaining of the old; that there be many other weighty considerations, and many particulars in the book, on which this condemnation is grounded, and yet not one of these mentioned, but kept to boil in their own breasts, if there be any, or which is more likely, falsely here pretended to inflame the reckoning; that they are not moved to this by any love of novelty, and yet do that which is most novel; that they intent not to disparage the Reformers, and yet do that which is most to their disparagement, that they do this to answer God's providence, which never called them to this work; to satisfy their own Conscience, which if Erroneous, must not thus be satisfied; to satisfy the expectation of other Churches, which expect it not, or if they did, might rather conform to us and satisfy us, and the desires of many of the Godly at home, whose piety is no assurance that their desires are reasonable, and yet are not known to have expressed any such desires; that they may give testimony of their endeavours for uniformity, whereas with other Churches, there is no such necessity of conforming in such matters, and within ourselves, nothing is so contrary to uniformity, as this endeavour. And Lastly, we have learned from them, a rule by which they pretend to form their Directory, the agreeableness to the word of God and Christian prudence, and are most confident to justify our Liturgy by that rule, against all disputers in the World; And having now over and above all this, a plain confession under their own hands, in their Supply of Prayer, of justify all that we pretend to, and so being saved the pains of any farther superfluous confutation, we shall now leave it to the judgement of any rational Layman in the New Assembly, to judge betwixt us and his fellow-Members, whose pretensions are most moderate in this matter, whose most like Christian, those that are to rescue and preserve, or those which to destroy. Thus in the Council of Nice, holden before Constantine and Helena, in a controversy of great importance, Craton and Zenosimus, not only Laymen but Heathens were appointed judges or arbitrators only on this ground, because Craton a Philosopher would not possess any worldly goods, and Zenosimus in time of his Consulship, never received present from any, saith Jacobotius: thus also Eutropius a Pagan Philosopher, was chosen umpire between Origen and the Marcionites, 
De council, l. 2. c. 6.  it being supposed, that such an one was as fit to understand their several claims, and judge according to Allegations and proofs as any; And if we fall or miscarry before such an Aristarchus, I shall then resolve, that a Covenant may waste a soul, (even drive the man into the field with Nebuchadnezar) deprive it of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common principles of discourse, (by which, till it be debauched, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, able in some measure, 
Al. Aphrod. in Top.  to judge of truth, proposed and debated before it) and then I shall hope for more candour in the business from an intelligent heathen, then for him. My only appeal in that case shall be, to Heaven, that the host of Angels, may by the Lord of that host be appointed, to guard and assist that cause, and those Armies whose pretensions in this, and all other particulars, are most righteous, and most acceptable in his sight.  
Do not err, my beloved Brethren.  
Now the Lord of all mercies, and God of love and Peace, grant us to be like minded in all things, that we may join with one heart, and tongue, to praise him, and worship him, to bless him, and to magnify him for ever.  
FINIS.